The Orthodox Dogmatic Theology volume I

pg. translated original text restored theological conception / category

STĂNILOAE, Dumitru. 2003. Teologia Dogmatică Ortodoxă / The Orthodox Dogmatic Theology. Vol. I, Publishing House
of the Biblical and Missionary of the Romanian Orthodox Church: Bucharest.
Preface (to the First edition)
5 “(…) the good God helped us composing also a synthesis of announces his intention of restoration
Orthodox Dogmatic Theology. This is not a reproduction of
the former studies, but it is thought anew and as a whole (…)”
5 “We have strived in this synthesis (…) to discover the spiritual up to date interpretation of the dogmas
signification of the dogmatic teachings, to highlight their truth
in correspondence to the deep needs of the soul that searched
for his salvation and who advances on its road in the most
positive communion with his fellow humans, through which
he reaches at some experiencing of God, as supreme
communion and as source of the communion.”
5 “We have left on this way the scholastic method of treating the dogmas a spiritual needs of the soul
dogmas as abstract phrases, of a purely theoretical interest –
a theoretical interest mostly outdated – without having a
connection with the deep, spiritual life of the soul.”
5 “(…) an Orthodox Dogmatic Theology it means an dogmas as lived
interpretation of the dogmas - in the sense of bringing in plain
sight their deep and endlessly rich savior content, namely
alive and spiritual (…)
5-6 “We have guided ourselves during this endeavor by having in I accord to the Holy Fathers of the Church,
mind the way the Holy Fathers understood yore the Church’s but up to date
teaching, but we have take heed in the present interpretation
of the dogmas also the spiritual necessities of the soul
searching for his salvation in our times (…). We have strived
 to understand the Church’s teaching in the spirit of the Holy
Fathers, but, in the same time, to understand the Church’s
teaching as we think the Holy Father would have understood
it today. For they wouldn’t have made abstraction of our time,
as they didn’t do it either of their time.”
Introduction
The Godlike Revelation, the Source of the Christian faith. The Church, Organ and Environment of Preserving
and Fructifying the Content of the revelation
I. The Natural revelation as Basis of the Natural faith and of a Meaning of the Existence
9 “The natural Revelation is fully known and understood in the
light of the supra-natural revelation; or, the natural
Revelation is given and maintained by God, in continuation,
through an above nature action of His.”
9 “The two revelations aren’t separated: the supra-natural natural and supra-natural Revelations
Revelation is unfolded and it produces its effects in the frame aren’t separated from each other
of the natural one, as some kind of more accentuated coming
into relief of the work of God, of leading the physical; and there is a continuum of the Revelation,
historical world towards the target it was created for, passing in both “directions”
according to a plan established from ever. The supra-natural
Revelation it only restored the direction and it gives a more
decisive help to the movement God maintains within world
through the natural Revelation. Besides, in the beginning in
the fully normal state of the world, the natural Revelation was
not separated from a supra-natural revelation.”
10 “Both the man and the cosmos are the product of an above man and world are kept in existence by God
nature creation act of God, and they are maintained in
existence by God, through a preservation action, which also
has a supra-natural character.”
10 “(…) the man and the cosmos can be themselves reckoned as The world / the cosmos, it isn’t against God:
a natural Revelation.” nothing created by God can be against God!
And there is nothing existing that it wasn’t
created by God, or outside God!
10 “But the cosmos and the man constitute a natural Revelation The science isn’t against God! Science
also from the point of view of the knowledge. The cosmos is unveils (and not discovers as an act of
organized corresponding to our capacity of knowing.” creation….) gradually the truths God placed
in Creation in order to be known by man
10 “On the other hand, the cosmos itself had been meaningless,
despite its rationality, if there would have been given the
human rationality which to know the cosmos on the basis of
cosmos’s rationality.”
10-11 “In our faith, the cosmos’s rationality it has meaning only if Definition of the natural Revelation.
cogitated before created and in all its continuity, by a knowing
creator being, and only because it has been brought to
existence in order to be known by a being the cosmos have
been created for and, through this, in order to realize between
itself and that created rational being a dialogue through its
mediation. This fact constitutes the content of the natural
Revelation.”
11 “(…) to the original and creator position of God in front of the the man’s role into creation
world, it is corresponding, on a lower or of dependency plan,
our positions of knower and manufacturing being, like image
of God.”
11 “(…) the world has a rationality in order to be known by us –
rational beings. That’s why it must have its origin in a Being
Who aimed, by creating the world – and He continues aiming,
by preserving the world – to be the world known and, by being
 the world known by the man, he aims also to be known
Himself.”
11 “(The man) appears to be the unique being which (…) is aware This is in total opposition with the Holy
of the world’s rationality and – by doing so - of its own Fathers and in total accordance with the
rationality. (…) We cannot be aware of ourselves without truth. The world isn’t ban – God didn’t
being aware of the world and of the things from within world. create bad things! The world is given to the
The better we know the world, or the more we are aware of the man – as we can found in Genesis – to be a
world, the more we are aware of ourselves.” helper.
11 “The man is the purpose of the world and not vice versa.”
11-12 “(…) the world is necessary (…) The world, existing as
unconscious object, it exists for the man.”
12 “The fact that world is lightened within man and for man and
through man, it shows that the world is for the man, and not
the man for the world (…)”
12 “The world is created in order to be humanized, and not the
man to be assimilated to the world, to the nature.”
12 “The whole world is created in order to become a big man, or
the man’s content which has become all-comprising within
each person (…)”
12 “(…) through the world’s assimilation within man, the nature
itself wins, by being elevated on a totally new plan, without
being, properly said, lost. Our lost within nature it doesn’t
represent any progress for the nature, whilst the continuous
or eternal humanization of the nature it represents an eternal
progress (…)”
13 “Some of the Churchly Father said that the man is a contradicting some of the Holy Fathers with
microcosm, a world summarizing, in itself, the big world. the words of others
Saint Maximos the Confessor noticed that it is more rightly to
 be the man considered a macrocosm, for the man is called to
comprise in himself the whole world, being able to comprise it
without losing himself, as one being different from the world,
and therefore realizing a bigger unity than the world external
to him (…)”
13 “(…) the world is called to be humanized whole, namely the
whole world to receive the seal of the human, to become pan-
human, being actualized within the world a need implied by
its purpose; to become whole a humanized cosmos (…)”
13 “(…) the whole cosmos, practically, it serves to the human
existence.”
14 “(…) in order to use them (the inferior things from the nature,
t. n.), the man organizes and processes the world’s data,
placing his seal on them. This world’s adaptation to the man’s
needs, always increasing and more refined needs, it needs, in
the first place, to be known the things by the man.”
14 “In our conception we are made for eternity, for we are
aspiring - like we would be choking – to infinite, for absolute.”
14-15 “We want to love and to be loved increasingly more, tending personalism, love
towards an absolute and endless love. And we cannot find
this except in the relation with an infinite and absolute
Person, a conscious Person, if we are to use a pleonasm. We
tend to discover and to realize an increasingly greater beauty,
to know an increasingly profound reality, to advance in a
continuous novelty. We tend towards this infinite for we are a
person. But we cannot find all these aspects of an infinite
reality, except in an infinite Person or, better said, in a
communion of Persons infinite in Their Being, in love, and in
 beauty. Out of the increasingly greater communion with that
Person, are projected within us and through us upon all the
aspects of the world, new and new rays of reality, of beauty, of
novelty, and are being opened other and other dimensions of
the reality.”
15 “The communion with the Person or the communion with the personalism, love, knowledge
infinite Persons, it becomes to the people the means for
advancing endlessly in love, in knowledge.”
15 “Even if the individual human self-awareness of the people, it metempsychosis
will follow one after another, by replacing each other, and it
would transmit the existence’s meaning they achieved, the
meaning of the self-existence of each of them, by not being
carried in eternity in order to be deepened infinitely, it will
appear as not having a real meaning to us.”
15 “(…) all the things are for us, and we are to ourselves a goal in purpose of the world, of the man
itself and the endless purpose of all the things from the
world.”
15 “Through all the things we do, we manifest directly or man’s existence’s purpose
indirectly an eternal purpose or we aim to maintain ourselves
like eternal purpose. (…) we must therefore to see the purpose
of our being as projected beyond our terrestrial, passing life,
because if death it had definitively ended our life, we wouldn’t
have been a purpose in itself, but a means in an unconscious
process of the nature. In this case, the whole meaning of our
life and all the things would become meaningless. ”
16 “The man is a purpose in itself for eternity. He is made for man and meanings
eternity, by having in himself some kind of absolute man’s meaning/s
character, namely an imperishable value, which never ends to
 enrich itself. The man is opened to some superior meanings
and through him so is the world too.”
17 “The earthly life is only a preparation for that eternal order. earthly life as preparation for the eternal life
Our being is an existence accommodated to that order and to
the possibility of continuous spiritual consummation, not-
subservient to the nature and to the repetition. That order is
not produced by the repeating nature, but it rather is
organizes the entire cosmos for serving the man, so that the
man to work regarding his supra-terrestrial purpose.”
17 “We believe that for our being, the meanings of the existence life’s meaning
cannot find their fulfillment in an immanent spiritual life; this
is because its relative variety it moves, actually, in a
monotonous frame, and it ends with the body’s death, as
natural repetition phenomenon. The meaning of the existence
cannot be crowned except in the unlimited and eternal light of
a transcendent life, free of any repetition’s monotony, and of
any relativity. Only on that plan our life can develop infinitely,
in an endless novelty, which is in the same time a continuous
plenitude.”
17 “We tend towards a line from beyond us, but being on a line personalism
resembling to our personal existence, and not towards being
confounded on an impersonal plan which is for a while at our
disposal, and then to disappear in that plan. The man tends
towards an infinite personal reality, which is superior to him,
out of which to be him able to nourish himself infinitely,
without being able to dispose of it, given his limited
possibilities, but also without disappearing later within it.”
17 “The order of the meanings isn’t the product of the human meanings, knowledge
 psychic and it neither ends with human psychic’s processes.
This is because it is imposed to us, whether we want or not,
and through the aspirations it sows within us it exceeds our
psychic possibilities. The man cannot live without it. But it
imposes itself to us as a man’s personal, infinite, and superior
to the man horizon, requiring the man’s freedom in order to
impart the men with itself. It calls the man to a certain
impartation of itself, in freedom, ever since the man’s earthly
existence.”
17 “(…) the man accomplishes his meaning in union with the personalism, man’s meaning/purpose
godlike Person, Who is infinite in His spiritual life.”
17-18 “”(…) the man, as conscious and free person, he aspires to personalism, communion
find the fulfillment of his rationality and of his purpose not in
his abolishment within an essence higher that the whole
material and spiritual order, but in the same time subjected
to monotony and immanent limitation, but in a communion
with a transcendent and free Person. This is because the
being superior to the man cannot be except a being having a
personal character.”
18 “If the superior relationship between persons it is personalism, communion
accomplished in communion, our eternal and fully satisfying
relationship it must be a communion with a being who has a
personal character, endowed with infinity and freedom. Only
a being who is transcendent in this sense, he can be always
new and life giver in this communion with the man.”
18 “Only a higher person, and in ultimate analysis, only a personalism
supreme Person can be conscious about the meaning of the
whole existence (…)”
18 “But the supreme Person doesn’t project this total meaning personalism, man’s meaning/purpose
upon the man, without the man impropriating this meaning
consciously; but the supreme Person communicates this
meaning to the man, as to another person, who consciously
impropriate this meaning and by doing so he enriches his
conscience and the whole his being, by finding his own
meaning just in this enriching. By doing so the supreme
Being promotes the character of conscious and free person of
our being.”
19 “Our being cannot find its fulfillment as person except in the personalism, relationship between God and
communion with a superior personal being, who cannot man
unveil his richness and who cannot fulfill our being in a
connection with our being’s inferior stages, or by reducing our
being to unconscious state characteristic to a passive object,
but only in a relationship within which the man himself, in a
continuous novelty, he freely and consciously impropriates to
himself the infinite spiritual richness of the supreme Person.”
19 “(…) our being remains free in relationship with this superior relationship between human persons
being. This relationship had its analogy in the relationship of freedom in human relationships
a human person with another human person, relationship the communion in relationships
freedom of both persons is preserved in. In this relationship,
the man exists for another person and he serves that person,
but by doing so he enriched himself. (…) in serving the other
persons he freely engages himself, and by doing the effort to
bring joy to the persons he serves, himself increases in
freedom and in spiritual content, not to mention the warmth
of the life coming to him from the communion or from the love
of those persons.”
19 “The man can realize a communion only with other persons communion, love
who, neither they – as nor him – are lowered to the state of
object of external knowledge and of always identical usage,
but they grow up as inexhaustible sources of warmth and of
always new thoughts, maintained and born just by their
reciprocal and always creative love, being always in searching
for other manifestations of it.”
19-20 “If the human subjects had ended by dying, no one of them death / eternity of the human life infinite
can communicate and no one can receive, infinitely, the love, meaning of the life on earth
warmth of the love, in order each of them to develop himself
to infinite, as actually the man wants. The human life
definitively ended through death, it hits with nonsense and
therefore with non-value the whole rationality existing in the
world, and the world itself. The meanings pursued in the
horizon of the terrestrial life are hit, at their turn, by
nonsense, and y non-value, if any human life - within which
all the things seem to find their meaning - it definitively ends
in death.”
20 “The most dreadful sadness we can have is that of the lack on meaning of the earthly life, dogmas
meaning, namely the lack of an eternal meaning of the life
and of our deeds. The necessity of this meaning it is
intimately connected to our being. The dogmas of the faith
correspond to this necessity of meaning our being has. By
offering our being a meaning, the dogmas affirm the complete
rationality of the existence.”
20 “Only the eternity of a personal communion with a personal communion, personalism
source of absolute life it offers all the human persons the
fulfillment of their meaning, and it grants them, in the same
 time, the possibility of an eternal and perfect communion
between themselves.”
20 “The rationality of the subject who uses consciously the rationality of the man / nature
rationality of the nature – on the purpose of surviving and of
his good development -, his rationality is infinitely superior to
the nature’s rationality, because the nature unveils in itself
rigidly and without being aware of a purpose of its own.”
20 “According to our faith, the rationality existing in the universe’s rationality, dialogue of love
universe, it needs to be completed, it asks for an explanation
of itself in the person’s rationality. The rationality from the
universe it doesn’t exhaust the whole rationality. This
rationality, regarded in itself as the sole existing one, it had
determined many modern writers and thinkers to go so far
than to consider the universe, which leads any person to
death, as being a huge necropolis, as a universe of the
absurd, of the lack of meaning, , of an irrational rationality.
But the rationality of the universe cannot be, though,
irrational or absurd. But the universe’s rationality it gains its
full meaning when considered as having its source in a
rational person, Who uses it for a dialogue of love, a dialogue
with other persons.”
20-21 “(…) the world’s rationality implies, for its fulfillment, the superior subject, world’s rationality,
existence of a superior subject, according to the analogy of dialogue
the superior rationality of the human person, namely a free
Subject Who created and imprinted to the world a rationality
on the level of the human understanding, for a dialogue with
the man, a dialogue through which the man is to be led
towards an eternal and superiorly rational communion with
 the infinite creator subject. Everything that is a rational
object it is only the means for an interpersonal dialogue.”
21 “Therefore the world as object it is only the means of a universe as means of dialogue, restoring the
dialogue of thoughts and loving deeds between the rational world’s dignity
supreme Person and the rational human persons, as also
between the human persons.”
21 “The universe wears the mark given by its origin in the communion with the Supreme Person
rational creator supreme Person, and given also by its making the human person eternal
destination to be the means of an interpersonal dialogue the universe / the world as means of
between that Person and the human persons, in order to making the human person eternal in
make them eternal in that happiness of the communion communion with God
between them. The whole universe wears the mark of a
personal rationality destined to make the human persons
eternal.”
21 “Only in the eternal participation to the infinity of this communion, participation to the Supreme
supreme Person, our being considers to see his meaning being = deification by grace
being fulfilled. In this it consists the meaning of the Christian participation to God
Orthodox doctrine about our being’s deification through
participation to God by grace.”
21 “(…) our being reckons that his meaning, and with this the communion with God and preserving the
meaning of the entire reality, it will be fulfilled only through human individuality of the human person
the fact that between our person and the supreme or godlike
Person there is no room for an intermediary existence; the
man, after God, it is somehow immediate, being able to
impart himself in an unmediated manner of all God has as
state of the supreme existence, but the human person still
remains man.”
21 “(...) not only we are ascending to the communion with the the dual movement in man communion with
 Supreme Person, but that Person too descends Himself, to us. God
This is for the love requires the movement of each one who love as self-giving
are in love with each other, towards the other one. God gives
Himself through everything to the man, and the man gives
himself to God.”
21 “Far from hindering the development of the creation (seeing faith is not against the world,
the meaning of the existence as communion with God and the world as means of faith
deification of the man, and seeing the universe as means of
dialogue between God and men, o. n.), this faith ensures this
developing towards infinite and in eternity, like the man
aspires.”
22 “This faith (Orthodox Christendom, o. n.), it expresses the restoring the world’s meaning as good
incontestable fact that the world is made for a meaning, and affirming the constant role of guiding us to
therefore is the product of a Creator Who is a meanings giver, salvation that God has it;
and that the world is led towards the meaning’s fulfilling in abolishing those opinion according which
Himself, and in order this purpose to be fulfilled the Creator what happen bad in the world is somehow
Himself leads our being towards the closest possible union happened without they will of God, without
with Him.” the God’s control, as somehow externally to
the Providence

22-23 “These points of the faith are some kind of natural dogmas, theologoumena / kerugma
having their source in what we call the natural revelation world’s meaning’s restoration
through which God makes Himself known from the fact itself the world is good and not bad
that he created the world and the man and he imprinted in the world / the universe an infinite! The
the world and in the man the mentioned meanings. These world is not only something on immediate
points of the faith are recognition of the fact that the world danger of coming to an end and a useless
culminates in the human person who moves towards the and bad and limited prison we are living in,
union with the supreme Person. Far from reducing the but it is good and infinite! – of course there
 existence to a closed up horizon, they open the horizon of the still is the danger of using bad the good
infinite to the world, trying to escape the world from the things of the world by excess
narrow and monotonous horizon that comes to an end with death is not the final end
the death. ”
23 “The person of my fellow human reveals to me some meanings man – God personalism, communion
of his own, but recognizing those meanings it depends, on the
other hand, on my freedom. Accepting those meanings freely
it supposes the faith. This acceptation by faith it is
characteristic to the domain of the relationship between the
human person and the divine Person, and to this relation’s
consummation on the plan of the eternity as meaning of the
existence.”
II The Supra-Natural Revelation as Source of the Christian Faith
A The Supra-Natural Revelation – confirmation and Completion of the natural Faith
24 “(…) we are tempted to consider as sole given reality, the order senses
of the phenomena known through senses and through the
instruments prolonging these senses and which offer bodily
satisfactions, satisfactions connected to the passing existence
(…)
24 Through the supra-natural revelation (o. n.): “(…) the infinite supra-natural Revelation
and eternal Person enters, out of own initiative, in communion
communication with the man, giving through that also a
foundation to our communion with our fellow humans.”
25 “(…) the man weakens in himself the spirit called to eternal pleasures
life, by exclusively preoccupying himself with the passing sin
pleasures related to the body. Those temptations represent a death
weakness in the living for meanings, and therefore they are a
sin, and death is the consequence of this weakness, or of the
 sin, as being the last collapse of the reality into the lack of
meaning.”
25 “(…) the supra-natural Revelation represents the bringing supra-natural Revelation
back of the human nature to its true state, giving it in the
same time power to reach its final target, towards which it
aspires naturally.”
25 “The natural Revelation isn’t fully revealed to us except natural Revelation
through the supra-natural revelation.” supra-natural Revelation
25 “If the first man’s sin hadn’t intervened, the man’s nature and ancestral sin
with it the world itself, they would have been advanced communion with God
naturally towards the target of eternal consummation into
God, being strengthened in the communion with Him while
still being on earth.”
26 “(…) the supreme Person (is, o. n.) the final target of the life’s meaning on earth
rational creature (…)”
26 “(…) the supra-natural Revelation accompanied ever since the natural Revelation
beginning (…) the natural Revelation.” supra-natural Revelation
27 “For this union with the supreme Person and with the person accepting death for communion
of his fellow humans, the man must accept even death, which
he cannot escape, but he can only postpone it.”
28-29 “Because what it can be known about God it is obvious in revelation of God in man’s heart
their hearts and God is the One Who made those things
obvious.”
29 “(…) through his supra-natural acts God showed to the salvation consequently to the supra-natural
conscious creature the possibility of rising up from the plan of revelation
the nature fallen under the slavery of death, which was
awakening the man’s faith in the possibility of achie3ving the
eternal meaning of the existence. The supra—natural acts of
 the direct Revelation of God, they give to the conscious
creature the hope of being elevated, by the grace of God and
through liberty, above nature.”
23-30 “Even the death – and our helplessness in getting used to it – death as teacher
it teaches us not to attach ourselves to this world and it
shows that we are created for the eternal existence.”
30 “The man doesn’t know the possibility of fulfilling the purpose supra-natural revelation
of his life except out o9f the words and out of the acts of the salvation
supra-natural Revelation; only those words and acts show the dogmas
man that he can escape the nature’s corruption; only those
words and acts open to the believer the perspective of not
being dissolved in the nature that is submitted to the
corruption of all the individual forms, as also the possibility of
being save. Only the dogmas of the faith from the supra-
natural Revelation ensures the man the perspective of a
freedom from nature, while still being in the earthly life, and a
full freedom in the eternal existence.”
30 “(…) the acts of the supra-natural Revelation do not suppress personalism
the human nature as personal nature, but they elevate it from
that state is in, of weakness and corruption of its integrity, on
the plan of becoming eternal in the consummation the human
person aspires towards.”
31 “(…) the supra-natural revelation, on one hand, it is done coherence within Creation
through direct speaking and through acts above nature, and Creation is good; the laws of God are
on the other hand, it doesn’t contradict the nature and the present in nature / God is present in nature
natural faith, but it confirms it and it consummates it.” the world is not evil = restoring the world’s
status
B The Convergence and the Difference between the Two revelations
a. The Objective Meaning of the Natural revelation
31 “Detaching the nature from God, through which He speaks the world (the Creation) is good because
and works, or speaks by working and works by speaking, it God in present in it; how could theologians
has led to diverse conceptions which wanted to explain the speak about the natural Revelation and the
work exclusively on the basis of an immanent reality. But the saying the world is the source of all sins?!...
natural Revelation is not-separated from the supra-natural
Revelation, and the believer feels himself also through it in an
immediate connection with God. But this is only if God
manifests Himself continuously through the natural
Revelation, continuously speaking and working, through all
the things and their combinations chosen by Him and
through all the thoughts brought by Him through these ones,
directly, in the human conscience, and thus leading the man
towards accomplishing the meaning of his existence in eternal
union with Him.”
31-32 “Actually, God continuously speaks and works through the Creation / world is good
created and reigned things, by creating always new
circumstances, through which He call s each man to fulfill the
his duties to him and to his fellow humans and He answers
the man’s appeals of each moment.”
32 “Through everything, God leads us, as through a continuous
dialogue, towards our consummation, by opening to us the
perspective towards fulfilling the meaning of our existence in
the communion with the infinite God.”
32 “Prophet David often affirms the speaking of God through the the origin of the troubles – brought, or at
greatness of the nature, but he doesn’t miss also to affirm the least allowed, by God!
speaking of God through diverse troubles or joys He brings
into man’s life.”
33 “The attitude God as Person has it regarding us it sometimes personalism
is shown also in his refusal to answer us. Maybe the
weakening of the evidence of the presence and work of God
through nature and through the man’s conscience, it is also
due to His refusal to answer to the ones who don’t call Him
with the whole their heart.”
b. The Supra-Natural Revelation as Ascertainment of the Natural Revelation
33 “(…) the supra-natural Revelation specifies the target of the the world is good; how could be bas a world
natural Revelation and the modalities of being, the natural lead by God?!...
revelation, accomplished. The Christians see in the light of communion
the supra-natural Revelation how God, both through things man’s becoming eternal
and happenings, through good and bad happenings in their
life, through the voice of their conscience or through their
ideas, to increasingly more communion with Him. But they
know that this communion it is fully accomplished into
Christ, who descended in a real mode to us, they know that
into Christ it has been put the sure base of the full union
between God and the man who believed in Him, and that the
man will become eternal into God.”
34 “(…) the supra-natural Revelation culminated into Christ.” supra-natural Revelation
34 “(…) through the supra-natural revelation, God makes to personalism
occur in the conscience of the believer, in a direct manner,
His words, or words making His person obvious (…) through a
speaking an through an action making clearer the presence of
His Person in leading the man towards the union with His
Person as the man’s final target.”
34 “(…) God enters the direct and obvious communion with the communion, personalism
believers, a fact that convinces the believer about the
 existence of God, and it satisfied the man’s thirst for the
communion with the infinite Person, assuring the man, in the
same time, that he isn’t left in the hands of some blind forces
leading him towards disappearing, but he is elevated to the
connection with the supreme Person, and the Supreme
Person leads the man toward becoming eternal in a full
communion with the supreme Person.”
c. The Supra-Natural Revelation as More Direct Standing Out of God
34 “This more direct standing out of God (…) it is shown in the
fact that God sends special conscious organs, to whom He
reveals Himself by speaking to them, in order those ones to
communicate to other His thoughts and plans, which concern
them.”
35 “(…) this union (between man and God, o. n.) won’t be communion with the fellow humans, as
accomplished and isn’t being prepared in an isolated manner, basis for salvation
but in each one’s solidarity with his fellow humans (…) God
wants to save through the supra-natural Revelation not
isolated individuals, but the great multitude of the believers
in a reciprocal and common responsibility, because all of
them must help each other in advancing towards the target of
the consummation and of the eternal life and to strengthen
their communion which is based on the communion with
God.”
d. The Supra-Natural Revelation in Acts
e. The Acts of the Supra-Natural Revelation in the Old Testament and in the New Testament
36 “In the person of Christ, the supra-natural acts directed to
towards nature, they concerns mainly the human nature and
they correspond with the spiritual elevating of the human
 nature, by indicating the causality of the spirit in the supra-
natural acts, but also the maximum level the human nature
is elevated into Christ on, and the perspective which He opens
to all the people who unite themselves with him by faith.”
f. The Supra-Natural Acts and the Maximum Spiritual Elevating of the Human Nature into Christ
36 “(…) the maximum spirituality in Christ it has in itself the
power of overwhelming the nature’s automatism.
Overwhelming this automatism of the repetition it doesn’t
take place through an external victory upon nature, as in
mythology, but it is the work of the actualization of the
superior power of the spirit, which overwhelms the nature
without suppressing it.”
36 “The Embodiment of Christ represents, in the same time, both Embodiment, communion, man’s deification
the descent of God to the full communion with the mankind
and the maximum ascent of the mankind. God made Himself
a man, for the man to be deified.”
37 “Both by surpassing the laws of a fallen into sin nature, and Christ, communion, personalism
by the fact that on this way He leads to fully actualizing the
true human nature created for being – by being spiritualized –
in a communion with God the Person, an absolute and not-
submitted to the nature’s automatism Person, Christ made to
be Himself beginning to all the ones who believe in Him.”
37 “Christ’s words, by expressing His state of consummate man, Christ, union
they are also meant to help us to elevate ourselves on a
spiritual level resembling to His one, corresponding to His
state of Resurrection. For in Him it is shown the consummate
connection between the highest spiritual level and the
superior level of the nature’s laws which lead to death. The
 Resurrection is the effect of the supreme spiritual level
reached by the mankind into Christ in union with the
Godhead.”
g. The Supra-Natural Acts of Christ and the Revelation’s Progress
37-38 “God employs supra-natural extraordinary acts especially in Christ, salvation, communion, union with
the beginning of new periods in the history of the salvation God
plan. (…) But the truly new and ultimate period it is
inaugurated by the supra-natural extraordinary acts of Jesus
Christ, through which it is being formed everywhere the
people of God, which advances towards achieving by the man
of everything that is given to the human into Christ, in order
to participate to God through direct and maximum union with
God.” ”
38 “If all the extraordinary supra-natural acts of the Revelation Christ, salvation
are acts of great importance for the history of our salvation,
guiding us towards the final target, the supra-natural acts
done with our human nature into Christ, they place the
human nature under the ray of its final target.”
38 “Of course, the history of the salvation isn’t composed only of salvation
supra-natural acts, because of not being they, at their turn,
uninterrupted, as neither is uninterrupted the supra-natural
Revelation of God. Though, they have an ascendant spiritual
succession, and in this sense they have a history representing
the history of the salvation.”
38 ‘The supra-natural acts done upon some things and forces of theological language innovation / unusual
the nature (…), they make more obvious not only the words collocations / rhetoric catachresis
from the supra-natural Revelation, but also the words of God
from nature.
39 “(…) the sin is influenced, in some regards, by the level of the sin
knowledge and of the spiritual thinning the mankind reached
at through Revelation. The sin can take more refined forms.
Thus, the world is being carried by Revelation, generally
forwards.”
h. The Prophetic Character of the revelation
39 “The prophecy isn’t an external criterion by which a fact of the prophecy
supra-natural Revelation is proven, but the prophecy is part
of the supra-natural Revelation’s essence.”
39 “Even the natural Revelation had a prophetic dynamism.” prophecy
i. Fulfilling the Salvation Plan into Christ
39 “Christ represents the last stage of the supra-natural Christ, salvation plan, salvation’s history
Revelation and the fulfilling of the supra-natural Revelation.
Out of Him it irradiates the force of fulfilling this plan with the
entire Creation and with the entire Universe. That’s why the
period after Christ it is the last stage of the salvation’s
history.
39-40 “The history, in its entirety, it is the time given for advancing history, salvation’s history, union with God
in fulfilling this plan (the salvation’s plan, o. n.), but the
consummation of this fulfilling it is being done beyond
history, in the future age. The part from before this plan is
propelled by Christ, Who attracts it to the eschatological state
– or that of the eternal consummation – to which he has
brought our nature, namely to the full union with god.”
40 “(…) Christ represents the peak of the supra-natural personalism
Revelation and the full confirmation and clarification of the
meaning of our existence by fulfilling this existence in Him, in
Who is accomplished our maximum union with God and,
 through this, our consummation. But concomitantly to this, it
is shown the fact that the absolute we aspire towards, it
hasn’t an impersonal character, but is Person. We are called
to become an absolute according to the grace, by
part5icipating to the Absolute Who is personal by nature. The
personal Absolute by nature, he wants to share the human
person of His absolute character, because He makes Himself
a man. The conscious person is already by creation, a virtual
absolute, by certain participation.”
40 “Our person doesn’t participate to absolute by being personalism
overcome, but it remains man and is confirmed in this
quality. The Embodiment of God like man it brings to
consummation our absolute aspiration, through
participation.”
40 “The salvation’s history it has now the purpose of giving the salvation’s history, personalism
believers the occasion to become capable of full participation
to the personal Absolute, together with Christ or into Christ.”
C The Work of the Godlike Word and of the Holy Ghost in the Unfolding of the Godlike Revelation
40-41 “The progress in the history of the salvation, determined by progress, salvation plan
Revelation, it is a progress in knowing and accomplishing the
meaning of our existence in God, as direct and consummate
communion, with the Absolute as person and, in Him, with all
the persons of our fellow humans; it is a progress in knowing
and accomplishing the salvation plan God has.”
41 “(…) the Revelation is the work of the Son and Word of God, Holy Trinity
according to Whose model the man is created, for the Son has
His origin into the Father and the Son answers the calling of
the Father; but the Revelation is the work of the Holy Ghost
 too, as That One spiritualizes us continuously, strengthening
us increasingly more in the loving freedom that was liberated
from the nature’s automatism.”

41 “The progress in the resemblance of the believer to the Son progress

and Word of God, it is accomplished by the fact that Himself
comes, through the history of the Revelation, increasingly
closer to us. Then, by taking Himself our image, in order to
restore it by uniting it with Himself as Model, he elevates us
to our full actualization, through elevating and ascending our
humanity accumulated in Him, as basis of our resurrection
and ascent. It is in the same time a progress in our
spirituality, without which we won’t be able to resurrect into
glory and to ascend to heavens.”
41 “This together-working of the Word of God and of the Holy Holy Trinity
Ghost it can be firstly noticed in Revelation, until it comes to
an end in Christ, and then it can be notice within Church,
through Scripture and Tradition. Especially, the important
role of the Holy Ghost in accomplishing the Revelation and in
the Revelation’s ulterior efficiency, it shows that the revealing
of the Logos as supreme meaning of the existence, and His
embodiment in the human nature, they are solidary to the act
of the human nature’s spiritualization which is done through
the Holy Ghost (…)”
41 “The Word of God, Who, through the Revelation of the Old Holy Trinity
testament prepares us for receiving Him, then He embodies
Himself, he resurrects Himself, and He attracts us towards
salvation and towards the eternal union with Him, He unveils
 Himself in His quality of full meaning of our existence (…) Our
resurrection into Christ is thus the purpose of the Revelation
and of the world. But the Holy Ghost bring within us the
power of this meaning, by giving us the capacity to
impropriate this meaning of the existence and to imprint
ourselves with it.”
42 “The Word and the Holy Ghost, They are the two Persons Who Holy Trinity
are doing together and Who solidary actualize the whole
Revelation and its efficiency, to the end of the world.”
42 “Between the Word and the holy Ghost there is reciprocity of Holy Trinity
the revealing, and both of Them accomplish a revealing of the
Father and a common spiritualization of the creation. Never is
the Word deprived of the Ghost, Who makes us to receive the
Word, and neither the Holy Ghost is deprived of the Word
with Whom He unites us increasingly more. But each of Them
has His own position in the revealing action, according to the
position They have in the internal life of the Holy Trinity.
That’s why They are always together. As in the Holy trinity,
the Holy Ghost, resting Himself upon the Son, or shining out
of the Son, it shows the Son to the Father, and the Son shows
to the Father the Ghost, existing between them a reciprocity,
likewise in the Revelation and in its later efficiency, the Son
sends into our intimacy the Ghost, and the Ghost sends the
Son, or the Ghost brings the Son in front of our soul’s sight,
or even within us.”
42 “God comes close to us in His state of communion, in order to Communion
imprint to us too, this state and this impulse of the
communion.”
43 “In the Old Testament, the Holy Ghost prepared the coming of Holy Trinity
the Word into body, and the Word, once come into body, he
prepares the coming of the Holy Ghost, Who will prepare, to
the end of the world, the second coming, that one into glory,
of the embodied, resurrected and ascended Word.”
45 “(….) when the people are prepared for feeling the irradiation Dwelling of God within man
of the Ghost through the human nature assumed by the
Word, when this nature is elevated to so much capacity for
divine than it is able to receive the Ghost with the whole
sensitiveness and it can irradiate the Ghost towards other
people, those ones themselves become capable of perceiving
the Ghost through human. The Holy Ghost has made His
center of action and irradiation, together with the Word of
God, within the human being.”
46 “The full coming back of the Holy Ghost within the human Dwelling of God within man, Holy Trinity
being it takes place into Christ, for into This One, the godlike
hypostasis itself of the Word it becomes the hypostasis of the
human nature, showing the human nature capable of the
highest union with God. Since now, the Holy Ghost has His
irradiation center in the Word become man, or in the man
Who is God too. This represents the highest spiritualization of
the human being.”
46 “(…) the full result of the work of the Ghost in the humanity of Holy Trinity
Christ it is Christ’s Resurrection. That’s why, out of Christ’s
resurrected state, it irradiates the whole work of the Ghost.”
46 “(…) since Resurrection, the Ghost overwhelms the body of Holy Trinity
Christ, and since Pentecost, the ones who believe in Christ
they feel the full power of the Ghost irradiating out of Christ.”
46 “After their resurrection (the people, o. n.), when they too will eschatology
wholly become light, when their body too will be overwhelmed
by the Ghost, they will perceive the body of Christ – through
the spiritual sensitivity of their body, increased to maximum
for the unseen presences – overwhelmed by spirituality or as
a fully transparent organ of the Ghost. (…) this state (of
transparency, o. n.) it will be achieved by the whole creation.”
46 “(…) there is not about an alternation between the direct and Holy Trinity, Revelation
the indirect presence of the Son and of the Ghost, but it is
about a progress in our spiritualization in the same time with
the progress of the Revelation.”
47 “(…) the Revelation consists not so much in unveiling a sum Revelation
of theoretical knowledge about a God closed in His
transcendence, but in His action of descending to the man
and of elevating the man to Him, until accomplishing the
maximum union into Christ, as basis for extending this union
between God and all the people who believe in Him.”
47 “(…) the maximum union of God with the man who believes, it Freedom
isn’t done without man’s agreement.”
48 “Christ is the supreme Prophet.” Christ
48 “But Christ revealed (…) remains and works further into Christ
creation, or he makes the Revelation permanent in its
efficiency, in order to lead the ones who believe towards the
union with Him and towards their deification, namely,
through their gradual spiritualization through the Holy Ghost,
using three concrete and united means: the Church, the Holy
Scripture, and the Holy Tradition.”
III The Work of Christ and of the Holy Ghost, of Preserving the Revelation in Efficiency, through the Holy
Scripture and through the Holy Tradition in the Frame of the Church
49 “The supra-natural Revelation ended into Christ.” Revelation
49 “As God, come into the maximum closeness with us, as man, Christ
elevated through the union with God in a person at the
supreme height, as plan of God reached and concretized in
Him at the last fulfillment, Christ starts the work of extending
the state achieved in Him, to all of us.”
49 “As God, (Christ, o. n.) He wants to achieve in his humanity Christ
the closeness to all people, like some partners equal to
Himself, by maintaining the personal identity of each one; by
doing this, He want to take each one to the maximal level of
human achievement. In other words, He wants to extend the
plan God achieved in Him.”
49 “But He is above everybody. For He is not a human person Christ
who needed salvation and, in order to achieve that, that
person was united with God. He assumed the human nature
not-hypostatized in itself, but hypostatized in His own
hypostasis,, in order to make out of it the fundamental
environment through which to extend, to all people, the
deification the human nature has been elevated at.”
50 “He (Christ, o. n.) is not a human person united with the Christ
divine Person; if that was the case, he could be any man,
because He wouldn’t be the human center which is also God.
In this case, through the communion with Christ it wouldn’t
be achieved the communion with God Himself, to which our
being aspires.”
50 “Christ is the divine Person, Who, Himself, being a man too, Christ
he makes possible, through the accessible communion with
 Him as man, everybody’s communion with God Himself, or
with the Absolute Person. He is the center and the foundation
of the action of extending the salvation and the deification to
all the ones who believe. In Him, the salvation plan had been
accomplished as in a foundation.”
50 “The action of extending the salvation plan it is being done by Christ, Holy Ghost, Revelation in efficiency
Christ also through the Holy Ghost: through the Holy Ghost
Christ communicated the Revelation and he created and He
sustained the community of the people of Israel in its not-full
state. Also through the Holy Ghost it is being maintained the
ended Revelation in its continuous efficiency, by being created
and maintained the superior and universal community of the
Church.”
50-51 “The Church is the dialogue of God with the believers through Church, Revelation, Christ, Holy Ghost
Christ into the Holy Ghost. The dialogue previously had with
the Word, from distance, it reached to be an intimate dialogue
through the Embodiment of the Son of God as man, and it
starts to be extended through the Church. Thus, the Church
is the supra-natural revelation, ended into Christ, in its
efficiency upon us over time, through the Holy Ghost; the
Church is the Christ united into the Holy Ghost with the ones
who believe, upon whom it has been extended and through
whom it is being extended His action of attracting them,
through the dialogue with them, in the process of likeness
with Him. The believers, through the sensitiveness produced
in them by the Holy Ghost in the Church, they become aware
of the power of Christ in which the whole Revelation is
fulfilled, and they become aware of the action this power has
 within them. But they don’t discover a new Revelation or a
plus of Revelation in addition to that achieved in Christ. The
Revelation continues to be active through the Holy Ghost into
the world, in and through the Church, but it doesn’t continue
to be completed with new parts. The Revelation is whole into
Christ and out of Him the Revelation works in and through
the Church upon the conscious beings who believe and who
receive the faith.”
51 “The Revelation’s power and light reached at zenith in the sun Revelation
Christ.”
51 ‘The Church is Christ as full Revelation in the continuation of Church
His efficiency. Out of Him the Revelation continues to lighten
and to warm, through the Holy Ghost, integrally – not only to
the end of the time but also in eternity, in and through the
Church from earth and from heavens, out of His body as form
of communion between Him and them, and amongst them too
– the ones who believe.”
51 “The Church has, therefore, through the Holy Ghost, the Church
mission of making efficient not regardless which revelation,
but that Revelation fulfilled into Christ, or on Christ as
incorporation of the full Revelation and in the real prophetic
tension implied in him. The Church has therefore also the
mission to preserve through the Holy Ghost the Revelation
fulfilled into Christ, Who makes the Church able to discern
the authenticity of the revelation, in the Revelation’s fullness
and in the Revelation’s tension towards the final and true
target. The Holy Ghost maintains the Church as adequate
actualization means and witness to the authentic revelation
 and, through this, as means of achieving the human
existence into Christ.”
51-52 “(…) the Church, through the Holy Scripture and through the Church
Holy Tradition, it maintains in its true meaning the Revelation
in action. The Church’s action is nothing else but putting in
work the Revelation preserved within the Church in its
entirety, as also preparing the believers for the Revelation’s
work or for the work of Christ interpreted in the Holy
Scripture and communicated through the Holy Tradition.”
52 “If the Scripture and the Revelation have their full Church
concretizing into Christ, the Church cannot renounce to them
by affirming that the Church has Christ Himself. This is
because they are the authentic expression of Christ and there
cannot be found any authentic fuller expressions of Christ,
and the Church neither can remain with an unexpressed
Christ. This is because an unexpressed Christ cannot
manifest His efficiency. But by having Christ working in
Church through the Holy Ghost, the Church is the only
capable of authentically understanding and interpreting the
Scripture (…)”
52 “(…) the Scripture (is, o. n.) composed of stages, of words, and Holy Scripture
of acts, which express the resurrected Christ and they lead
the ones who believe towards their fulfillment into the true
Christ.”
52 The Ghost of Christ sensitizes us for Christ and unites us Holy Ghost
with Christ within Church, for the fire of the Ghost which
propagates out of Christ it cannot be separated from the
common human sensitiveness for Christ. The Holy Ghost
 manifests Himself as working through the fire of the working
faith. This fire is the life in continuous consummation of the
communion with Christ. The Ghost brings the life for He
accomplishes the communion with Christ.”
52 “Through the Holy Ghost, the believers are not ties in Faith, Personalism, Communion, Holy
isolation to Christ, but together. The one who reached the Ghost
faith in Christ he reaches there through the faith or through
the sensitiveness of another person. The interpersonal
sensitiveness of the faith in which the Holy Ghost manifests
Himself, it connects the ones who believe in the communion
of the faith or in the Church.”
52 “The sensitiveness of the joy for the communion with the Communion
Absolute Person of Christ it is being extended in the joy of the
communion and of the deeds of communion with others, in
the participation of the others to the Absolute Person of God,
Who came on the level of the communion with them in
Christ.”
52 “(…) the Church isn’t only the sole to understand the Church
Scripture and the Tradition as living and dynamic expression
of the power of Christ – our final target - , but the Church is
also the only one to put in actuality this power, or the warmth
of this power, through the inter-human sensitiveness
produced by the Holy Ghost.”
A The Ways of Preserving the Supra-Natural Revelation
1. The Holy Scripture and Its Connection with the Church through the Holy Tradition
53 “The living dialogue of the Church with Christ it takes place, Church
mainly, through the Holy Scripture and through the Holy
Tradition.”
53 “The Holy Scripture is one of the forms the Revelation is kept Holy Scripture
in efficiency through, as an appeal of God in continuation.
The Holy Scripture represents Christ in the form of His
dynamic word, and of the word, equally dynamic, of the Holy
Apostles, about Christ’s savior deeds, in the permanent
efficiency of these deeds. But the Holy Scripture it also
describes the mode God prepared our salvation into Christ in,
and the mode Christ continues to work in, through extending
His power, for our likeness to Him, to the end of the world.”
53 “Through the word of the Scripture, Christ continues to speak Holy Scripture
to us too, to challenge us to answer with our deed, for
working thus together with us. We feel through the word of
the Scripture that Christ continues working within us
through His Holy Ghost: “Behold, I am with you on all days to
the end of the time (Mt. 28: 20)”.”
53 “The Holy Scripture is the Word and the Son of God, Who has Holy Scripture
interpreted on Himself in words, in His work of coming closer
to the people for elevating them to Him, to His embodiment, to
His resurrection, and to His ascent as man. He works through
these words, through he interprets Himself, upon us, in order
to lead us too, to the state he reached at.”
53 “The Holy Scripture presents what the Son of God continues Holy Scripture
going with us, from His state of consummate God and man,
so that the Scripture interprets the present work of Christ.
This is for Christ remains always alive and always the Same,
he interprets Himself through the same words, but as the One
Who wants to make us too, like Him.”
54 “(…) the richness God will show us in the future ages, His Holy Scripture
 integral kindness to us, comprised into Christ, they are
described in the Holy Scripture. On this way the Holy
Scripture is not only a book preserving the memory of what
God did through the preparation of the embodiment and
through the embodiment of His Son, but it is also a book
telling us what does and what will do the embodied and
resurrected Son of God, to the end of the time, in order to lead
us too to resurrection.”
54 “(…) in the Scripture it is described not only the descending Holy Scripture
action of God on earth towards us, to His embodiment, but
also the beginning of our elevating to deification, done
through resurrection, and the beginning of His action’s
extending from the state of Resurrection within the beginning
Church, as model of His action to the end of the world.”
54 “The Holy Scripture is an always actual book.” Holy Scripture
55 “But the Ghost Who produces the faith in the ones who hear Christ, Holy Ghost
them (the words of the Holy Scripture, o. n.), he is the Ghost
of Christ. Christ is our ultimate meaning, or in him is fulfilled
our ultimate meaning, through the sensitiveness produced
and maintained within us by the Holy Ghost. Consequently,
Christ Himself is the One Who works through His Ghost in
the one who hears His words and who not opposes their
content. Thus, the Scripture is not only one of the way the
words of Christ are preserved in, not only in the words Christ
uttered yore, but also in the words he addresses us
continuously.”
55 “The Holy Ghost bears witness about the work of the Ghost Holy Scripture
being done in the ones who were listening to the words of
 Christ, or to the words of the Apostles about Christ, on the
basis of His words and of His deeds, after His ascent to
heavens (…)”
55 “(…) generally, the word of the Scripture has power when faith, communion
communicated by a believer to another man, either by
repeating that word as one can find it in the Scripture, or by
explaining it. For in the faith between them is being working
the Holy Ghost. The faith, as work of the Ghost, it comes to
somebody through another person, but only when that other
person communicates the word of the Scripture he had learnt
and he confesses it with faith, or with the sensitiveness of the
communion into the Ghost.
56 “The Scripture activates its power in the communion amongst Holy Scripture
persons, in the conveying of its word with faith, from a person
to another, over generations.”
56 “There had to be in the beginning persons who believed faith
without reading the Scripture, but after coming in contact
with a person who gave them the faith in its content and, on
this basis, they believed in this content: uttered at the
beginning, and then fixed in writing. This Person was Christ.
And the full sight in His divine depths and the sensitiveness
for them it has been given to those believers by the Ghost of
Christ, Who worked in communicating that sight and
sensitiveness.”
56 “(…) the words of Christ or about Christ, fixed or not into the Holy Scripture
Scripture, they are means of conveying and refreshing the
faith within Church, or from the Church towards the ones
from outside it, concomitantly with the conveying and the
 refreshing of those word though the Holy Ghost.”
56 “When attributing this role to the words, we do not mean only rhetorical catachresis, faith, Holy Scripture
their reading and their precisely repeating, but we refer to
their content, which is the confession about Christ. But even
in this case it is involved the continuous reading of the
Scripture in the churchly community, by some persons,
which refreshes its undiminished and its unaltered content in
this community. The Scripture guarantees, in this sense, the
preservation of the living and unaltered faith, within Church,
although at its turn, the Scripture is has been valued by the
Ghost of Christ, by the Ghost of the faith, and it has been
preserved in the community of the Church through the Holy
Ghost, since the Church’s foundation, after the intense
contact of some persons with Christ.”
56-60 “In addition to this, the ones who receive their faith from faith, Holy Scripture
others, on the basis of the Scripture’s general content
communicated to them, through an ulterior frequent contact
with the Scripture they penetrate increasingly deeper in the
Scripture’s richness of spiritual meanings, being increasingly
convinced that all its words couldn’t have come except from
God, for they have in themselves the endless depths of the
godlike life. These meaning increasingly strengthen the faith
received through another person as a gift from the Holy
Ghost; those words increasingly answer the thirst of knowing
God, and the way the faith expects God to be.”
57 “The state created by the producer of faith Ghost, it is rhetoric al catachresis, faith, Holy Scripture
deepened by the meanings of the Scripture, so that one no
longer can make a separation between the word of the Holy
 Ghost come within us through another person and the effects
the words of the Scripture have, respectively the Scripture’s
content.”
57 “Actually, we are conveyed the Ghost from another person, faith, communion
through the word of the Scripture that person believed it, and
the enrichment of my faith by reading the Scripture or by
meditating upon the Scripture’s content – this being done in
communion with other, in the community of the Church.”
57 “Without Scripture the faith would weaken and its content faith, Holy Scripture
will become poor over time and that content would become
unsure in the bosom of the Church; but without Church, the
Scripture wouldn’t be actualized in its efficiency, because
there would lack the conveying of the Ghost, from the ones
who believe to the ones who receive the faith.”
57 “(…) the Ghost actualizes within the community of the Church Holy Scripture, Holy Ghost, Christ
the words of the scripture, Christ utters now too, into the
Holy Ghost, His words, by highlighting others and other
meanings of theirs, according to my level of spiritual
understanding, but also according to the level of the time and
of the churchly community.”
57 “Immediately that one passes beyond the letter of the Scripture
Scripture and beyond reading it without spiritual
understanding, he finds not only the Scripture’s spiritual
meanings but also the work of the Ghost of Christ, or he finds
Christ Himself, Who increasingly unveils His spiritual
richness.”
58 “The words of the Scriptures are the inevitable occasion to Scripture
enter the relation with the authentic Person of Christ, but not
 only read in their written form, but also by knowing their
content.”
58 “Christ Who works within us through the Holy Ghost, by Church
communicating Himself as we can find out in the Scripture,
He is in the Church. The Church is the body of Christ within
which he works over times. The Church is full of Christ in His
savior work. But if He is working within Church, the Scripture
describing Him, when the Scripture is working, the Scripture
must be in the Church too.”
58 “(…) the Revelation, as reality accomplished into Christ and Holy Tradition
manifesting the same efficiency through the Church during
centuries, it represents the Tradition. Therefore the Tradition
is the Church itself, as form of the undiminished efficiency of
Christ, through the Holy Ghost, or of the Revelation
accomplished in Him along centuries.”
58 “In the ocean of meanings of the Ghost from beyond the letter, Church, metaphor
one cannot row but only in a wandering way without the
guidance of the same Ghost, Who transmits their
understanding within Church, from generation to generation.”
2. The Holy Tradition and Its Connection with the Church and with the Scripture
58 “The Tradition it means making permanent the dialogue with Holy Tradition
Christ.”
58 “The content of the Scripture (…) not being a human product Holy Scripture
but being instilled by the Holy Ghost, it must be, on one
hand, guarded, and on the other hand, the Scripture must be
deepened in its unaltered meanings received from Apostles.”
58 “The Scripture had an intrinsic dynamism. Its content needs Holy Scripture
to be known, applied, and lives in an increasing depth and
 intensity, because the content of the Revelation is Christ
Himself, the boundless Christ, Who wants to be increasingly
known and more impropriated, and loved increasingly
intense.”
59 “The Tradition actualizes that dynamism of the Scripture Holy Tradition
without alter it, the Tradition itself meaning to apply and to
deepen continuously the Scripture’s content. Concomitantly
to preserving the authenticity of the Scripture, the Tradition
performs this actualization of the Scripture’s dynamism, by
its quality of true explainer of the Scripture. This explaining
is, in its essence, the Apostolic one.”
60 “The Tradition – or the knowing of Christ in an identical Holy Tradition
manner – it consists in the continuous experiencing, the same
and always new, of His love above knowledge and above any
limit. It cannot be experienced except by concomitantly
experiencing the love amongst all the believers (all the Saints),
namely within Church. That’s why the Tradition is made
known by the Church. Therefore, through the Church is made
understood the true expressing of this love within the Holy
Scripture.”
60 “So must we understand the report between the Revelation Holy Tradition
that had become permanent and that is ended into Christ,
and its continuous novelty manifested through Tradition,
having its base given by Apostles.”
61 “If the Scripture had had only a narrow, literal, static Holy Tradition
meaning, it wouldn’t have needed the Tradition as explaining
which, though, to preserve unaltered the original apostolic
meanings. But it would be absurd to admit after the Scripture
 a lived applying. If the Scripture hadn’t been intended to pass
Christ into the life of the people, and to make the norm of this
life to be according to Him, then the Scripture wouldn’t have
needed to be completed by Tradition.”
61 “Therefore, the Church keeps the Scripture, applied through Church
Tradition, always new but always the same. The Church
keeps the Scripture in this way, through the hierarchical-
sacramental structures, appointed by Apostle like being
means of passing the content of the Revelation or of Christ in
the people’s life.”
61 “The Tradition, as always enriched explaining of the same Holy Tradition
Christ, it cannot be separated from receiving Him as
unchanged content of the Tradition, from the flowing of the
same grace of His, or from receiving the same Person of His
within Church through the Holy Mysteries and through the
explicative word about Him.”
62 “The Tradition has two meanings: a) the totality of the Holy Tradition
modalities of passing Christ in the human life in the form of
the Church and of all His works of sanctification and
preaching and b) the conveying of all those modalities from
generation to generation.”
62 “The Tradition is the making permanent the conveying of the Holy Tradition
Same Christ wholly revealed – namely embodied, crucified,
and resurrected – within Church, namely the permanent
communication of the final dynamic state God has reached at,
through revelation, in His closeness to the people. As such,
the Tradition is the prolongation of the action of God from
Christ, as essentially described in to Scripture. Only through
 the Tradition the content of the scripture becomes always
alive, actual, dynamic in the whole its integrity, along the
generations from history. In this sense the Tradition
completes the Scripture. Without the Tradition, the Scripture
or the Revelation, it doesn’t actualize the whole its efficiency,
or its continuous efficiency. Without the Tradition one cannot
penetrate and live the whole content of the Scripture.”
63 “The Tradition has the role of placing and maintaining the Holy Tradition
successive generations of Christians in connection with
Christ, by the fact that it is, in essence, both invocation of the
Ghost of Christ (epiclesis in broad meaning) and receiving of
the Holy Ghost. To this are reduced the Holy Mysteries and
the religious services other than the Holy Liturgy, which are
asked for and which are received through the prayer, the
grace and the gifts of the Holy Ghost, which sanctify not only
the soul, but also the body of the man and the surrounding
nature.”
63 “All the other holy works of the Church are essentially framed Holy Ghost
in these two works: the calling and the descending of the Holy
Ghost. And the moral and spiritual life, with the restraint,
with the virtues, and with the repentance related to it, which
are norms established by the canonical discipline of the
Church, the compose the condition that makes the believers
able to efficiently invoke and for a sensitive receiving of the
Holy Ghost, as also for a fruition of His receiving in a life
according to the image of the life of Christ, and for advancing
in the likeness with Christ, towards a full communion with
Him.”
63 “The Whole sanctifying work of the Church, by calling a Church
receiving the Holy Ghost, and by the Church’s doxology, and
the whole moral and spiritual life of the believers: all of them
are based on the savior acts of Christ, on the power our
humanity has reached at into Christ, as also on the example
of the help granted by God in so many cases during the
Revelation, and on the trust in the fact that the love of God
becomes permanent, into Christ, for the people, love
manifested in those acts, and on the trust that Christ has
remained, in His resurrected state, close to us.”
b The Church, the Organ of Preserving and Fructifying the Revelation
1. The Church, the Organ of Preserving the Revelation
65 “The Tradition cannot exist without a Church.” Holy Tradition
65 “(…) the Church is the subject of the Tradition, the subject Church
that applies the revelation.”
65 “The Church starts with the tradition, the Tradition starts Church, Tradition
with the Church.”
65-66 “(…) the Subject of the Tradition is God also. On the measure Tradition
God is the Subject of the Tradition, the Church is a subject
that endures the Tradition, or the work of the Holy Ghost
done and conveys in it, through and along Tradition. But also
the Church is an active subject of the Tradition, for it asks for
and it receives continuously the work of the Ghost by using
the same means, in the name of the believers and, through
them, the Church prepares itself for asking and receiving the
Holy Ghost, and it makes efforts in order to shape itself
increasingly more according to Christ through the work of the
Ghost.”
66 “Without Church, as its subject, the Tradition wouldn’t have Church, Tradition
come to existence and it would cease to be practiced and
conveyed. At its turn, the Church would have come to
existence, and it wouldn’t exist, without Tradition.”
66 “The Tradition, as continuous applying of the content of the Church
Scripture, or better said of the Revelation, it is an attribute of
the Church.”
66 “The Tradition in what concerns its content, it represents the Tradition
way the fullness of the revelation of Christ is maintained, or it
represents Christ as plenitude of the concrete Revelation; the
Tradition as conveying, it ensures the prolongation of this
content through faith. But both these sides of the Tradition
are ensured through Church.”
66 “The Scripture is maintained alive and efficient through Tradition
Tradition, and the Tradition exists by being practiced by the
Church. The Church is the environment within which it is
imprinted the content of the Scripture or of the Revelation
through Tradition. The Scripture or the Revelation need the
Tradition as means for their content to be activate, and they
need the Church as practitioner subject of the Tradition and
as environment within which is imprinted the content of the
Scripture or of the Revelation.”
66-67 “The Church too needs the Scripture, in order to be Church
reinvigorated through it, in order to increase in the knowledge
and in the living of Christ, in order to make increasingly
richer the Scripture’s applying in its live through Tradition.”
67 “The Scripture is finalized and it takes the shape of concrete Holy Ghost, Holy Scripture, Tradition
living within Church and Through Tradition. But the
 Scripture is finalized within Church because the Church it
has through the Holy Ghost, a continuous initiative through
which the Church finalizes the Scripture, namely through
Tradition. But is it also claimed by Scripture.”
67 “The Holy Ghost is active in Tradition because He is active Holy Ghost, Holy Scripture, Tradition
within Church, where the Tradition is practiced, and by His
activity within the Church that practices the Tradition, He
makes the Scripture active too, or He makes the scripture to
request for the Church.”
67 “The Church, the Tradition, and the Scripture, they are Metaphor
interwoven in a whole, and the work of the Ghost is the soul
of this whole.”
67 “The Church explains and applies the Scripture in its Tradition
authentic content through the Apostolic Tradition preserved
by it, a Tradition that has given the true explanation and
applying of the Scripture. But this Tradition had formed and
maintains the Church, and the Church is obliged to guard the
content of the Scripture in its authentic meaning, the
meaning this content it has been conveyed to it by the
Apostolic Tradition, from which it cannot deviate.”
67 “The Scripture exists and it is applied through Church. Holy Scripture
Without Church the Scripture wouldn’t have existed. The
canon of the Scripture is due to the Church, to the Church’s
witness. The Scripture was written within Church and the
church bore witness about the Scripture’s apostolic
authenticity.”
67 “The Church has its origin in the direct work of the Apostles Holy Church
guided and animated by the Holy Ghost in the first applying
 of the Revelation and of the Apostolic Tradition. The Church
hasn’t been founded by the mediation of the scripture. The
Scripture came to existence within the Church’s bosom, and
towards the Church’s profit, as written fixing of a part of the
Apostolic Tradition, of a part of the Revelation, in order to
nourish the Church out of, and to maintain the Church into
the authentic Christ conveyed through the whole Tradition.”
68 “The Apostolic Tradition appears in the same time with the Holy Tradition, Holy Scripture, Church
Church and the Church appears in the same time with the
Apostolic Tradition, as practical applying of the Revelation.
That’s why one cannot say which one is at the base of
another, and we can only theoretically distinguish between
them. But the Scripture was not born in the same time with
the Church, but later, within Church. The Church had been
bearing witness since the beginning, about Scripture as
authentic part of the Tradition. Therefore, the Church
protects the Scripture, as it also protects the Tradition, giving
guarantee for it. But then the Church nourishes itself out of
Scripture, as it feeds itself out of its whole Tradition.”
68 “The Church appears in the same time with the Tradition, Holy Tradition
because the Tradition is the revelation incorporated within a
community of believers. There cannot be incorporated the
revelation except concomitantly to the forming of a
community of believers who to accept and to apply the
Tradition in their lives, and there is not community of
believers to accept the applying of the Revelation before
starting its applying as Tradition.”
68 “The authentic, fundamental, and normative of applying the Holy Tradition
 Tradition it also depends on the revelation, on the Revelation
brought to that point from which its efficiency starts. That’s
why the Tradition cannot be changed or abandoned, because
changing it or abandoning it, it equals to a maiming of the
Revelation, it equals to maiming the Tradition’s applying in its
fullness and in its authenticity, and this would mean
maiming the Church.”
68-69 “The Church itself, as an incorporated Revelation, which is Holy Church, Holy Ghost
lived by a community of people, it is a part of the Revelation;
namely, it is that end where it is finalized and the Revelation
it starts bringing forth fruits. It was necessary that the Son of
God to reach the end of His work of saving and revealing, to
His resurrection and ascension as man, in order to send His
Ghost through Whom He communicates this final state of
revealing to the people, founding, since the Ghost’s descent
within people, the Church. If the descent to the Ghost of
Christ - as manifestation of the irradiated efficiency the
human, fully saved into Christ, it has it – it is the last act of
the Revelation, or of the work of salvation of the humanity in
Christ, namely the concrete birth of the Church as beginning
of extending the efficiency of the human fully save in Christ, it
also depends on the last act of the salvation in Christ.”
69 “The Revelation gives birth to the Church, which is a concrete Holy Church, Revelation
and continuous environment the humanity saved in Christ it
extends through.”
69 “The Church is founded by Christ, in Whom culminated and Holy Church, Christ
it was concentrated the Revelation through acts and words.”
69 “(…) the Church remains the environment the Revelation is Holy Church
 being applied within, to the end of time, the environment
through which the savior power of Christ is given, through the
Holy Ghost, as environment within which some people as and
receive Christ and they grow up in Him, and they conform to
him as their Model.”
69 “(…) the descent of the Holy Ghost at the end of the savior Holy Ghost
plan of Christ, it inaugurates and it leads the new stage of
applying this plan, or of the Revelation, to the end of the
world. This is the stage of the Revelation working as Tradition.
The subject of this efficiency of the Revelation is the Holy
Ghost through the Church, or the Church through the Holy
Ghost. Without the Holy Ghost the Church wouldn’t have
been born and it wouldn’t have been continued, in its quality
of environment the efficiency of the Revelation prolongs in.
The Holy Ghost is the One Who led to the end of the
Revelation, in what concerns the Revelation’s content, by
giving existence to the Church with is essential structures as
Body of Christ, and also the Holy Ghost continues to
maintain the Revelation in efficiency within Church.”
69-70 “Until the ascent of Christ, the revelation concretized in Christ, Holy Ghost, Revelation
Christ in its fullness. In the bringing to existence of the
Church, on Pentecost and after, the Holy Ghost makes Christ
known to us in everything he comprises for us, and in the
work of extending His good things within us.”
70 “The act of bringing the Church to existence, through the Holy Holy Church
Ghost, and specifying the Church’s structures by Apostles, it
differs from Revelation as full kindness of God for us, put at
our disposition in Christ. Bringing the Church to existence
 and organizing its structures, they make possible to us, the
believers, the conveying of the good things of Christ.”
70 “The Holy Ghost continues, in this sense, the revelation of Holy Ghost
Christ, through the act of bringing the Church to existence
and by practically organizing the Church’s structures, or by
initially practicing these structures, and then by maintaining,
still by Him, the Church in its quality of permanent
environment of the efficiency of the Revelation that came to
an end in Christ, ands consummate in what regards its
content and ways of applying it. By doing this, the Ghost
maintains the Church in its faithfulness to the revelation
ended in Christ, to towards Scripture and Tradition which
present us Christ. And the Holy Ghost maintains these as
parts of the same whole.”
70 “The Church moves within the Revelation, namely within the Holy Church, Holy Scripture, Holy Tradition
Scripture and the Tradition; the Scripture unveils its content
within Church and Tradition; the Tradition is alive within
Church.”
70 “(…) the same Ghost of Christ, accompanied Christ during Holy Ghost
Revelation, or of Christ’s savior work, and he finalized the
Revelation by bringing the Church to existence; the Holy
Ghost of Christ inspired the fixing in writing of a part of the
Revelation, and He continues to effect the union of Christ
with the ones who believe, and their growing up in Christ; the
Ghost of Christ continues to maintain the Church in Its
quality as Body of Christ, to reinvigorate the Church in
unaltered practicing the Revelation as Tradition, and to help
the Church to deepen through knowledge and living, the
 content of the revelation and of the Scripture.”
71 “The Church understands in an infallible way the meaning of Holy Church
the Revelation, because the Church itself is the work of the
Revelation or of the Holy Ghost, and because the Church
moves inside the Revelation by being organically united with
the Revelation.”
71 “The Holy Ghost, Who is together with Christ - Christ being Holy Ghost
the author of the revelation and the One Who brought the
Church to existence and Who inspired the Scripture – He
works within Church, helping the Church to understand and
to practically impropriate the content of the Revelation, or
Christ in the fullness of His gifts.”
71 “The Church understands the authentic meaning of the Holy Church
Revelation, for the Ghost maintains within Church the
evidence of the lived plenitude of the Revelation, concretized
in Christ. There cannot be a full Church without having the
evidence of the divine-human fullness of Christ, a fullness
which is in the Church, and the evidence of this fullness
cannot be shown or activated except within Church and it is
activated by the Holy Ghost. ”
2. The Dogmas as Trinitarian Expression of the Salvation Plan Revealed and Accomplished by God in Christ
and Extended and Fructified through Church
72 “The Christian Dogmas are, according to their form, the Dogmas
points of the plan of our salvation and deification, comprised
and achieved in the supra-natural godlike Revelation, which
culminated in Christ, and the dogmas are preserved,
preached, applied, and explained or defined by the Church.
As such the dogmas represent truths of faith which are
 necessary to salvation.”
72 “To Christendom there is a sole all-comprising truth that Rhetorical catachresis
saves us: Jesus Christ-God-Man.”
72 “The all-comprising truth is, more properly said, the Holy Holy Trinity, Communion, Personalism
Trinity, the communion of the Supreme Persons; but the Holy
Trinity works the salvation through the Son of God, the divine
Hypostasis Who unites in Himself the Godhead and the
humanity, wanting to bring everything within Him.”
73 “In the Divine Logos have their origin and basis, they Christ
existence and their meanings, all the things, and through His
embodiment the divine Logos gathers all thins within
Himself.”
73 “The Dogmas explain Christ and His work of summarizing Dogmas
everybody in Himself.”
a. The Dogmas as Revealed Truths of the Savior Faith
73 “The supra-natural Revelation specifies these ultimate truths Dogmas
of the existence, expressed by dogmas, and it shows
concretely the possibility of being these dogmas fulfilled, and
even their fulfillment in Christ, and our advancement towards
impropriating the dogmas by the help of God descended to us,
in Christ and in the Holy Ghost.”
73 “God reveals Himself, or He reveals the supra-natural dogmas Dogmas
through an initiative of His, an initiative which is felt by the
organs of the Revelation. And this makes the dogmas obvious.
The meaning of the dogmas become obvious out of the
content this revelation unveils it.”
73 “In the supra-natural Revelation it is imposed the personal Personalism
savior reality of God, with a much accentuated pressure.”
73 “(…) in the natural Revelation the faith is produced by the Revelation
meanings or by the evidences ascertained by the man (…)”
73-74 “(…) in the supra-natural Revelation the faith is produced by Revelation, Personalism
the evidence or by the truth of the personal reality of God
which imposes itself to the man without the man’s effort.”
74 “(…) the supra-natural Revelation is the strongest motif for Dogmas
accepting the Christian dogmas.”
74 “The reality that presses upon us in the supra-natural Personalism
revelation is the Divine Logos as Person, in the Revelation of
the Old Testament in a non-embodied manner, and in an
embodied mode in the Revelation of the New Testament.”
74 “The meaning of the supra-natural Revelation’s dogmas it had Dogmas, Personalism
a greater clarity than the meaning of the natural dogmas, for
it makes God more obvious like Person who has in Himself
the full meaning itself and Who gives meaning to everybody.
But this is because the organ who receives the Revelation and
the one who receives the Revelation from that one, they come
in contact with the existence of the Supreme Person, Who is
obvious in Himself, and he sees involved in that Supreme
Person the ensuring of the fulfillment of everybody’s meaning,
of their eternal existence towards which they aspire.”
74-75 “A person doesn’t reveal himself, namely he doesn’t open Personalism
himself except to the one who at his turn opens himself to
him too. This belongs to the nature of the revelation as
relationship between persons. A person won’t reveal himself
to me if I do not open myself to him. Much less the divine
Person. But since the existence of the divine Person has
revealed Himself to me, He becomes obvious, true, and of
 another degree of existence to me, so that I am no longer able
to find a meaning of my existence without the divine Person.”
75 “The meaning is the foundation of the existence. In the Personalism
meaning is the existence’s truth and evidence. But the person
has a meaning which is incomparable more important than
the things are. The person gives the things a meaning.
According to the Christian faith the meaning that is
absolutely necessary it is in the divine Person. The divine
Person gives meaning to everything. The existence of the
divine Person it is ontological. The supra-natural Revelation is
necessary to us in order to know about the divine Person and
to know our meaning.”
75 “The revealed supreme Person implies in Himself the Personalism, faith
evidence, but he doesn’t impose Himself without our faith.
This is because the contact with the supreme Person, or with
the supreme Truth, it cannot take place without the free
opening to Him. His evidence it is a fact that it is unveiled to
the free acceptation or to the faith.”
75 “The person is c lose, and in the same time he is far; the Personalism
person opens his internal thesaurus and makes himself
known, or he doesn’t open that thesaurus and he remains
hidden. The truth of the Christian faith is the thesaurus of
the supreme Person, which he opens to the one who opens to
Him through faith. This openness it means my free choice for
what I accept to reckon as being true.”
75 “The faith is founded on Revelation, but the Revelation doesn’t Faith, Revelation
take place without faith. These two are complementary to one
another.”
75-76 “Not the faith produces the Revelation, but the faith it occurs Faith, Personalism
out of presenting the intention of the supreme Person to
reveal Himself, and the faith is left to fully articulate in the
moment the supreme Person reveals Himself. It is something
analogue to the fact that not by faith produces the revealing
of one of the fellow humans in what he has intimate and
vivifying for me; but if there isn’t within me some kind of a
presentment and if there isn’t within me some kind of a
expectation, both of them regarding his capacity of revealing
himself – that presentment and expectation come out of faith
simultaneously to his revealing – His revelation won’t take
place. The revealing and the faith cause one another ever
since their preliminary phase.”
76 “The human nature is created by God Himself so that the Faith
human nature to be able to receive, through faith, His
revealing.”
b. The Dogmas – preserved, Preached, Applied or Fructified, Explained, and Defined by Church
76 “The first basis for accepting the dogmas it is their Personalism
communication through the supra-natural Revelation, in
which the personal divine quality it presses through its
initiative, upon the human being.”
76 “The beginning of the Church it was, at its turn, a fact of the Holy Church
Revelation (…)”
76 “At Pentecost, the act of the Revelation doesn’t transform a Holy Church
collectivity in a religious national community, but it is about
putting in the spiritual sight of an heteroclite assembly, the
whole signification of Christ as embodied, resurrected and
ascended God, for the salvation of everybody through a
 common faith, by attracting them to a common faith in Him.”
76-77 “(…) at Pentecost, the universal Church comes to existence Holy Church
through an act of revealing which puts in the spiritual sight of
the assembly of the people present there, the savior presence
of Christ amidst that assembly, and amidst their
descendants, towards the salvation of everybody who will
adhere to it.”
77 “The Church had, during the whole apostolic time, the Holy Church, Christ, Holy Ghost
conscience of the unseen presence, of the efficient presence of
Christ within it, as a pressure equal to the one the Revelation
exercised upon the Church as community. This conscience,
the Church has been having it continuously, and the Church
has it even after that time. But the Church no longer
experiences the pressure of the Revelation as a string of acts
through which things essentially new are communicated to
the Church, but the Church experiences that pressure as a
continuous act through which the Same Christ is ceaselessly
present, with all His treasures of grace and truth. This is a
sensitiveness maintained within Church by the Holy Ghost. ”
77 “The Holy Ghost gave the Church concrete existence, by Holy Ghost, Holy Church
putting, in the spiritual sight of the first people who believed
and adhered to Christ, the savior presence of Christ. The Holy
Ghost maintains the Church by continuously maintaining the
same working presence of Christ.”
77 “The Church lives the working presence of Christ, like the Holy Church
organs of the revelation and the people of Israel lived the
pressure of the revealing acts of God. The difference is that by
this pressure, they aren’t always being communicated
 something essentially new, but the endless richness of the
Same Christ in Whom is concentrated and in Whom is ended
the whole Revelation.”
77 “(…) the preservation, the preaching, and the applying or the Dogmas
fructifying, the explaining and the defining by the Church of
the dogmas, this is another ground for the dogmas to be
accepted by the Church’s members and by the people who
open themselves with faith to the dogmas’ witness.”
77-78 “The Revelation remains efficient through the Church; the Holy Church, Revelation
Church is the environment the Revelation in its efficiency
persists in. The Church maintains the Revelation alive, the
Revelation maintains the Church alive. The Revelation
receives thus a churchly aspect; the Revelation’s expression
or dogmas, they become the expressions or the dogmas of the
Church.”
c. The Dogmas Are Necessary for Salvation
78 “(…) there is no salvation for the human person except the Salvation, Personalism
communication with the supreme Person. Outside this
communication, the human person doesn’t find the power to
spiritually strengthen himself and to remain eternal as
person, not reduced to the nature, or: not reduced almost to
nature.”
78 “The dogmas of the Christian faith specify, in addition, that Dogmas
the man’s salvation it will be ensured as an eternal happy
existence, only if his relation with the supreme Person it is so
tight that it will imprint in the man, in an irrevocable manner,
the powers and the godlike features, through the so-called
deification of the man; for this makes the man as common
 bearer with God of the godlike features and powers, which
totally overwhelm the impulse towards corruption of the
human body.”
78 “The dogmas are necessary for salvation because they express Dogmas
Christ in His work savior. But Christ will save us only if we
open ourselves to Him, if we believe in him. The Christian
dogmas express, therefore, the powers of Christ in the savior
action, but on the condition that we believe in them.”
d. The Dogmas, Expressions of the Salvation and Deification Plan of Man into Jesus Christ
78 “(…) to the Christian, the dogma isn’t a narrowing of the free Dogmas
spiritual development of the human being who believes, but,
on the opposite, the dogma maintains the human being
capable of such a free development.”
78-79 “The Christian dogmas are an insurance of the liberty of the Personalism
believer as person, not letting the human person to be
submitted to the nature and dissolved in the nature.”
79 “The Christian dogmas (…) founded the spiritual development Communion
of the one who believes, in freedom, for they are the
expression of the man’s communion, as person, with God.
And the interpersonal communion is, by excellence, the
domain of the liberty, though it is in the same time the
domain of the faith.”
79 “(…) the Christian dogmas (…) constitute a unitary spiritual Dogmas
whole, composed by several spiritual components, a system
that differs from others, being at its turn crossed through by
a unitary meaning. (…) the dogma’s system isn’t composed by
abstract principles, but it is the living unity of Christ, the
Person in whom it is united and Who unites the creation with
 God.”
79 “(…) Christ – the divine-human Person, He is the system, as Freedom
comprising as it is also open and promoting the freedom, in
the ones who want to be saved though Him.”
79 “(…) through freedom, the system (of the dogmas, o. n.) it is Freedom, Personalism, Dogmas
continuously and really open to the new. The system is open
to the ones who want to know it, for them to advance on the
plan of the spiritual infiniteness, in the eternal life, lived since
one enters it, but plenary, in all its complexity, through the
communion with God, the infinite Person; the eternal life will
be lived in an always new and inexhaustible experience and
joy, which isn’t immobility, but live above immobility and
movement in the meaning we know.”
79-80 “This opening towards the not-passing and infinite life, it is Christ, Communion
being done through the man’s resurrection into Christ, Who is
God, the One Who made Himself man, in order to come close
to us, and Who resurrected, as man, for all of us to be able to
resurrect to an eternal communion with him as God, through
His humanity common to ours.”
80 “The idea uniting all the Christian dogmas in a system is this: Kingdom of God
the promoting of an increasingly intimate communion of our,
with God as Person, Who made Himself man on this purpose.
This perfect communion of everybody into Christ, and
therefore also with each other, it is what one calls the
Kingdom of Heavens, or the Kingdom of God, namely the
consummate order of the full love.”
80 “(…) the Christian dogmas express the plan of the deification Deification
of all the rational beings who want this, a plan accomplished
 in its final consummation form, in Christ. In its unfolding,
this plan isn’t but the specification and the real fulfillment of
our natural aspiration towards the union with God.”
80 “The Christian dogmas compose a unity, different from any Salvation
other unitary system, both by the fact that they present the
believer with a infinite development perspective, namely the
true salvation, and also by the fact that the power for it and
for its perspective, it is really given in Christ, the divine
Person, Who is, in the same time, also the man being in
communion with the godlike infinity.”
80 “Actually, in Christ is concentrated and integrally Dogmas
accomplished what it is expressed in the Christian dogmas: it
is expressed the divine infinity His human nature participates
to, and through this common human nature, all the people
have the possibility to participate to the divine infinity.”
81 “The Christian dogmas aren’t a system of teachings, finite in Dogmas
its perspective and which depend on man for being limitedly
accomplished, but the dogmas are the interpretation of the
reality of Christ, on His way to be extended within people. As
such, the dogmas express the most obvious Revelation,
because Christ presses, as perfect divine-human reality, with
His power and with His love, upon us.”
81 “Christ is the living, all-comprising, and working dogma, of Christ, salvation
the entire salvation.”
81
e. The Foundation of the Dogmas: the Holy Trinity - the Communion of the Consummate Love
81 “(…) through the reality of the Person of Christ, Who has Holy Trinity, Love, Communion
come in the on the human accessible plan, and therefore is
 pressing with His evidence upon us, there is pressing of there
is fully revealing Himself the Trinity Himself. Christ shows,
through Himself, the Father and the Ghost, by committing
together with Them the work of elevating the mankind to the
eternal communion with the Holy trinity, Who is Himself the
structure of the perfect communion.”
81 “Christ is in the same time the consummate man through Christ, Kingdom of Heavens
Whom God leads to the recapitulation of everybody in Him, as
Church that is unveiling towards the Kingdom of Heavens.”
81 “(…) the Christian dogmas, though many, they are one, for Dogmas, Deification
Christ is One, but in Him are given all the conditions and all
the means of our deification.”
81 ‘The Person of Christ as embodied Son of God, and therefore Christ, Personalism, Holy Trinity,
also His work, he starts out of Trinity in order to bring the Communion
people back into communion with the Trinity.”
81-82 “In Judaism and in Islamism God is so closed as person in Communion
himself, that there isn’t possible to the man any communion
with god, but only obedience and happiness due to that
obedience. Between that god and the creation there remains a
precipice.”
82 “Actually, in the Judaic god and in the Islamic god it is Judaism, Islamism
accentuated only his power towards the world. This means,
somehow, that that god hasn’t life in himself, but only
depending on the world. His life is the world. That’s why he
doesn’t have a life to give to the world. Without world he has
no purpose or possibility of existence.”
82 “To Christendom, God is a trinity of Persons Who have Love
everything in common, namely the entire being, without being
 confounded amongst Them as Persons. This implies a Perfect
love. This is because the love requires a full unity and a
reciprocal affirmation of the persons who love each other.”
82 Within the Holy trinity (o. n.): “(…) the absolute is tri- Personalism
personal, and it is not something impersonal. But the person
is ensured through the perfect love between person and
person, a love having its basis in the common being.”
82 “The person in a total loneliness cannot be the absolute.” Personalism
82 “In this supreme unity and love - which affirms the eternity of Love
the divine Persons - it is given the basis for in its work
directed outwards to be felt the love from inside the Trinity.”
82 “The force of the consummate love, involved in the unity of Love
being of the Holy Trinity, it is manifested not only in shaping
a world which is one and diverse and in shaping a humanity
with a common nature accomplished in multiple persons, but
also in a will of communion with the creation.”
82-83 “The Trinity reflects, in the salvation plan, something from Love
Trinity’s inward love, without reaching through this the
unification in being, with the creation and with the mankind,
a fact that would diminish the value of the Trinitarian Persons
and the love amongst Them.”
f. Another Dogma of the Love. The Dogma of the Union of the Two Natures in Christ and Its Connection with
the Dogma of the Holy trinity
83 “The Son of God didn’t unite Himself with a man. If that had Communion
been the case, in Christ, the man would have been somebody
else than God, a fact that would have left the people outside
the full communion with the divine Persons and,
consequently, outside the communion with the other
 Trinitarian Persons.”
83 “The union of the two natures in Christ, it doesn’t mean either Christ
confusion between the divine nature and the human nature,
nor is the human nature united with the divine nature of each
divine Person. If that had been the case, it wouldn’t have been
given the man the possibility to be, as man, in communion
with God as Son of God, as it is because the Son of God has
become the Son of man; each divine Person would have been
in the same time also a human person.”
83 “The union between the two natures (in Christ, o. n.) it has Love
the character of a maximum love, in the condition the two
natures remains unmerged, by the fact they are united in a
hypostasis.”
83-84 “Christ’s hypostasis is the basis for maximal union of two Christ
different natures, like the human nature is the common
bridge for union amongst persons of the same nature.”
84 “Christ doesn’t become a new species, for he remains full god Communion, Love
and full man and, through this, he is the real Mediator of our
communion with God. He enters through embodiment the
perfect communion with God as man and He enters the
perfect communion with the people as God. In the
communion with Him every person is in perfect communion
with all the Trinitarian Persons. In communion with Him,
each person, become son of the Father by grace, rejoices the
full love of the Father of Christ, and the Father can rejoice
Himself the perfect love of man Christ, become His Son, love
that I united in the love of everybody who believe in Him.”
84 “The knowledge about the Trinity of Persons having a Holy Trinity, Christ
 common nature and the knowledge of the union of the human
nature with the divine nature in a divine Person, it exceeds so
much our thinking possibilities, that it cannot be but
revealed. And this knowledge is revealed, as reality, in Christ.
But once revealed in the reality of the person of Christ,
namely lived in Him, the Trinity unveils as a real pressure
also the Trinity’s quality as supreme meaning of our
existence, as fulfillment of our aspiration for a ultimate
meaning.”
84 “The foundation of our belief in Trinity is Christ, for He is the Holy Trinity, Christ
Trinity’s concretized and culminant Revelation.”
84 “Only in the Trinity being a unity of not-confounded Persons, Personalism
the character of person is fully ensured. A person without
communion is not a person. And the communion is
conditioned by a common nature. We do not know what the
divine nature is in itself, except the fact that it is
consummate. But we know that the divine nature is the basis
of the consummate communion between the divine Persons.”
85 “The eternal communion we aspire to, it has its origin in the Communion
eternal consubstantiality of the divine Trinitarian Persons. Of
course, the not-confounded unity between the divine Persons
it is ensured by the community of nature, while the
community between God and the ones who believe in him it is
ensured by their participation to the divine nature, by grace,
or to the energies irradiating out of the common nature of the
three divine Persons, namely in their loving community.”
85 “The union of the human nature with the divine nature in a Christ
hypostasis, it is the maximal form of the union of the two
 natures. In a way, we can say that all of us are united,
through our nature, in the Hypostasis of the Word. For this
maximum union, God has made His Son a man, as His Son
rests as God in the loving bosom of the Father (Jn. 1: 18), to
rest also like man in the Father and, to be all the people
gathered in the communion with the Son, resting, together
with the Son, in the Father.”
g. The Report between the Holy trinity and the Resurrection, or between the Source of the Salvation and the
Ultimate Fulfillment of the Salvation
86-87 “The Embodiment of the Word being the manifestation of the Love, Communion
love of the Holy trinity for people, it lays a foundation to our
eternal communion with the Holy Trinity. But to this eternal
communion of ours with the Holy Trinity it is reached through
Resurrection. In Christ’s Resurrection there is active and
revealed again, in an even more obvious mode, the entire
Trinity, remaining thus unveiled forever and ever, for a full
communion with us.”
87 “The Resurrection cannot be explained without the Holy Resurrection, Communion
Trinity. The whole oikonomia of the salvation done by the
Holy Trinity it comes to an end in Resurrection. On the other
hand, through Resurrection, it is communicated the godlike
eternal life common to the Three Persons, and through this,
the ones who believe are received in the interior of the
Trinitarian communion.”
87 “It is difficult to say if we enter the eternal communion with Communion
the Persons of the Holy Trinity, and amongst us, because we
receive the incorruptibility and the immortality, or the godlike
life, or whether we receive this life because we enter the
 communion with the Trinity’s Persons.”
87 “The godlike incorruptible life is being communicated through Communion
the Persons of the Holy Trinity, by receiving the ones who
believe in the communion with the Trinitarian Persons. This
life doesn’t really subsist outside the Trinitarian Persons. The
communion amongst persons it isn’t a non-substantial
relation and the being doesn’t subsist except in the persons
who are in communion.”
88 “The Resurrection is a together work of the Holy Trinity, for Resurrection, Communion
though communion the human nature is communicated the
incorruptible life, but this life is communicated by each divine
Person in union with the other Two divine Persons.”
88 “If death means loneliness, God, as incorruptible Life, He is Death
the perfect communion and He gives this life to the ones who
believe in Him, receiving them in this communion. The deeper
the communion is, the fuller the spiritual life is.”
89 “The Holy Ghost communicates, firstly, to the human nature, Holy Ghost
the power of receiving subsistence in the Person of the Word
by defeating the laws of the repeating nature.”
89 “The Holy Ghost communicates to the human nature the Communion
power to resurrect by overcoming again the nature’s laws.
The Ghost communicates this spiritual power for He is the
Ghost of the communion, and the full communion isn’t except
where the twoness is has been overcome.”
89 “If there is only one person, by not communicating the being, Holy Trinity
it loses the certitude of the existence and gets lost in nature;
two persons risk also sinking themselves in monotony or in
nature, in their exclusivist, closed, egotistic communication
 between themselves. Only whether there are three persons,
there can be maintained continuous refreshment for each
person, as also for them taken in pairs. Only by existing three
persons, they aren’t confounded to one another, or they are
not totally separated from one another. Only a third person
maintains between the two persons, who can change as
partners, the distinct unity and the broadness of the love.
Only by surpassing the twoness, the life is truly rich, and
unlimited in God. Christ receives the Ghost as man for he is
received as man in the perfect communion of the trinity, for
through Him to be also us received in that community by
grace.”
89 “(…) the Holy fills up Christ’s humanity, with godlike life, also Holy Ghost
after Christ’s birth.”
90 “Christ lives in this full communion with the Father and with Communion
the Holy Ghost even in His body, and through this, His body
it being filled up with the godlike incorruptible life and it
becomes environment of His godlike powers.”
91 “The spirituality, the communion, and the power upon the Holy Ghost
repeating nature, they work together. The culminant
spirituality is reached by the body through Resurrection. This
is because in the body the godlike Ghost, Who represents the
fullness of the non-confounded unity of the divine Persons, he
has produces His full effect upon Christ’s humanity, elevating
Christ’s humanity to the participation, to the spirituality, and
to the communion of the Trinity. But not only for Christ’s
body to participate without an own hypostasis to the
communion of Christ’s divine Hypostasis with the other
 Trinitarian Persons, but for through His body, Christ to be
able to accomplish a full communion with the Person of the
Holy Trinity.”
90-91 “A body lacking any spirituality, it isn’t capable of any Communion
communion, or it impedes any aspiration towards communion
that his soul still has it; and through this, that body is
incapable of liberating itself, in some measure, from the
nature’s laws which are automatically repeating.”
91-92 “This will be a resurrection towards the eternal loneliness, Hell
and not towards communion, a resurrection of a person with
his nature reduced to minimum, because it won’t be imparted
with the godlike life of nature. If a minus in existence it can
subsist in a hypostasis, as the Holy Fathers say, that minus
will be able to have an eternal existence in him, in order the
respective hypostasis to suffer of this minus in eternity. Such
a hypostasis stays at the edge of the plenary existence, a
plenary existence that subsists in the other hypostases. His
torment is also some participation to existence, therefore
some participation to others’ resurrection towards the eternal
life, due to Christ’s resurrection. Without this external
participation, he wouldn’t suffer the minus of his existence
and he wouldn’t bring, even through this, homage to the
plenary existence in communion.”
h. The Dogma of the Eternal Recapitulation in Christ, Performed through the Ghost
92 “The Holy Trinity decided the embodiment, the crucifixion, the Holy Trinity, salvation
resurrection, and the ascent as man, of One of the Trinitarian
Persons, in order that Person to recapitulate all the people in
Himself and for bringing all the people in the eternal
 communion with God the One in Trinity. This is a circular
movement starting out of the Trinity towards us, for coming
back to the Trinity together with us. A divine Person descends
from the Holy Trinity in order to come back not only as divine
Person, but also as human person in Trinity, having unites
with him the whole humanity that wants this, for a
communion with the infinite Trinity.”
92 “(…) In this recapitulation work, the work of the Holy Ghost Holy Ghost
receives the main role, but still not separated from the Father
and from the Ghost.”
93 “Christ must ascend, with the body, to the full spirituality Ascent
and communion with the Father, in order that through His
body that reached the supreme force of spiritual irradiation,
the Ghost to be outpoured.”
93 “(…) the elevation of the ones who believe, to the communion Communion
with God in trinity, it is done only when a divine Person
reflects in his work both the community with another divine
Person and the community with the Two others. That’s why, a
divine Person is always sent by the Others Two, in their
unmerged unity.”
93 “The Ghost creates the community amongst us for in Him Holy Ghost, Community
there is the unmerged community of the entire Trinity.”
93 “The Holy Ghost accomplishes the elevation of the creation at Holy Ghost
the state of Church. The Holy Ghost is always between God
and a group of people who believe. Through Him, the
Revelation, of Christ, it becomes effective within people, for
the Holy Ghost produces the faith within people. Through the
Holy Ghost, the Revelation is unveiled in the whole its
 evidence and efficiency, in an increasingly richer content. The
Revelation came to an end in Christ, but the Revelation is
unveiled to all the generations and they fructify it through the
Ghost. Through the Ghost, the people are elevated to the
increasingly higher participation to the endless good things
placed in Christ, good things the people accept by the faith in
Him. And the faith never is of a sole man, but of many. Where
a man can communicate a faith and another man there he
receives that faith, there is the Holy Ghost working between
those two people, for through the Ghost it is born the faith.
But the faith it is born in several people and they are filled up
with the impulse of transmitting the faith. That’s why the
Ghost descends in several fire tongues. The Church continues
through the Holy Ghost, for through His continues to be
transmitted the faith from person to person, from generation
to generation, through a fire voice.”
93 “The Church comes to existence on Pentecost, for that is Holy Ghost, Church
when the Ghost descends, and he gives the Apostles the fire
of the firm faith and of fiery preaching the faith and of
understanding the whole treasure of good things placed in
Christ.”
3. The Theology as Churchly Ministration for Explaining and Deepening the Dogmas or the Plan of Salvation
and of Reinvigoration of the Church’s Ministration Work
a. The Definite Character of the Dogmatic Formulas and Their Interminable Theological Explaining
94 “The dogmas – as doctrinal expression of the salvation and Dogmas
deification plan of the ones who believe, a plan done through
the Church by Christ and by the Holy Ghost, or of the
“treasures of wisdom” and godlike life put to us at hand in
 Christ, for us to gradually learn them during our earthly life,
and to know them in their totality in the eternal life – they
need a continuous highlighting of their endless content. This
work is being done by Church through theology.”
94 “The results of the theoretical explaining (of the dogmas, o. Church, Dogmas
n.), they become the teaching of the Church, which is
identical to the churchly Tradition in a wider sense, by
comprising in it un enriched understanding of the Holy
Scripture and of the Apostolic Tradition, put into the service
of the preaching and of the sanctifying and pastoral
ministration of the Church.”
94-95 “The believers cannot remain only to repeating the schematic Theology
formula of the dogmas, but they try to enter the endless depth
of the dogma’s meanings, being helped in doing this by an
explaining based on the Holy scripture and on the Holy
Tradition. The theology is thus a necessity imposed by the
Church’s need of explaining the points of the faith to the
believers.”
95 “The need of theological explaining the dogmas as definite Theology
point of the faith it comes, firstly, from the fact that the
dogmas are concise formulas comprising both the report of
the infinite God with the finite creature, in the endless road of
the creature towards infinite, and His uninterrupted
rationality for the salvation or the deification of the creature.”
95 “(…) the dogmas, though defined in their form, they have an Dogmas
infinite content, that requires constantly and increasingly
more to be shown, without being ever possible to be entirely
presented.”
95 “God, in His action of making us consummate, He orients Evolution
Himself also according to the new circumstances we are living
in, and this interminable action itself it is understood always
under new aspects by us.”
95 “The infinite character of the dogmatic formulas it doesn’t Dogmas
contradict their infinite content, rather it provides it.”
95 “Only the “nothing” is not defined in any way.” Nothing / Nothingness
95 “God differs from nothing incomparably more and more Nothing / Nothingness
footnote definitively than any other existence, for He is not menaced by
46 nothing in His existence. But through God the man is called to
distinguish himself, in a total a definitive mode, from nothing.”
95 “God and the man are the two fundamental realities defined Dogmas
footnote in the dogmas. And the second one being tied to the first one,
46 it constitutes together a sole dogma. God and the man are
defined as fundamental dogmas for they are the fundamental
existences, in the same time obvious and not-understood.
They are evident, because without them anything has a
meaning, and they are full of mystery for they have an
inexhaustible content.”
95-96 “In His radically differing from nothing existence, it is given Nothing / Nothingness
footnote the infinity of His existence. But in His report with us enters
46 our possibility of defining His work. In His radical border to
nothing it stays the infinity of His existence and our
impossibility to fully understand that existence. And in the
fact that we too receive a real and definitive border to nothing,
we too are imparted with an infinite in development, and
inexhaustible in knowledge, existence, in a characteristic
human form.”
96 “The dogma of the union of the divine nature with the human Dogmas
nature, in a sole Person, without altering and without
merging any of the two, it also places a precise, rigorous
border between itself and any other affirmation of defining, in
the same time uniting two great mysteries, the fundamental
mysteries of the existence. Just by defining this union, it is
affirmed and preserved the divine unity and the human
participation to this infinity. Renouncing to this dogmatic
definition it equals to admitting the abolishment either of the
divine infinity and absoluteness, or of the human
participation to it without the man being suppressed.”
96 “(…) it must be mentioned that this dogma (of the two natures Nothing / Nothingness
in Christ, o. n.), it affirms the obvious fact that, by
participating to the divine infinite existence, the man is
ensured as own existence, not only towards nothing, but also
towards God.”
96 “The Christian dogma on the union of the godlike nature and Personalism
of the human nature in the Person of God the Word, it doesn’t
foresee the loss of the man in the infinity of God. This dogma
highlights our preservation even on the level of this supreme
union between divine and human; even more than that, it
provides the human with a maximum development.”
96 “The mystery of the communion between persons it is Communion, Personalism
characterized just by this paradox: the union and the
preservation of the persons through it.”
96 “The love between persons it realizes the maximum union Love
between them, but it also produces the rejoicing of one for
another, and the difference between one another.”
96-97 “God, as Person, he always remains a You, differing from the Personalism
man united with him. In the communion of the persons, each
one remains, in the same time, a border for the other one;
each man had within himself the other person, but as
differing. In their interiority there is an alterity. In the
Christian faith the man remains defined even in the
maximum union with God and while being imparting with the
infinity of God. Or, more precisely, the one who believes he
deepens at maxim um also in what himself is, as creature
differing from God, in the union with God. The different
structures are strictly preserved, though they become internal
to one another; or, they are preserved just because they are
reciprocally internal.”
97 “The different structures are strictly preserved, though they World
become internal to one another; or, they are preserved just
because they are reciprocally internal. This fact is
characteristic also to the world in the unity and in the variety
of its components, or in its eternal and consummate report
with God. This is the deepest signification of the
transcendence of God.”
97 “Dogmas are strict definitions or delimitations. But they Dogmas
delimitate the infinity of God from the finite, and the infinite
capacity the man has it to advance, or the infinity of God and
the capacity of infinite of the finite man, solidary with the
infinity of God, and in ceaseless closeness towards it.”
97 “Renouncing to the delimitation of each of the dogmas, or to Tropes
their solidary delimitation, which aren’t either of them lacking
movement, it will transform the limitless depths of their
 combined existence, in a lacking of significance puddle, in
which everything is possible, but where nothing is truly new
and profound.”
97 “It has been noticed the paradoxical character of the dogmas; Paradox
God is One in Being but threefold in Persons, he is
unchangeable but alive, active and new in His action of
Providence and of saving the world; Christ is God and man:
the man remains a created being but though he is being
deified; but there is paradox everywhere.”
97-98 “(The paradox, o. n.), is especially characteristic to the person, Paradox
generally, because the person isn’t submitted to a
standardizing law, and because the person can embrace
everything. The person is a unity, but is also an endless
richness: the person is the same and though is endlessly
various and new in his manifestations and states. The
relations between persons manifest even highly this
paradoxical character.”
98 “The man is autonomous but yet he cannot have a life and he Communion
cannot accomplish himself except in communion with others.”
98 “Even in the relations with the world, the person shows this Paradox
own paradoxical character: the person embraces the world in
its whole variety, bringing the world to unity, but the person
still remains distinct and one, and it maintains the world in
its whole variety. The more inevitable is the paradox in the
relations of the infinite God with the limited and created
world; God the One, having His life in an above our
understanding mode, He is in an interpersonal love.”
98 “The dogmatic formulas are paradoxical because they catch in Paradox
 themselves essential contradictory aspects of the living of an
inexhaustible richness reality. Thus the dogmas express
everything: the infinite and the finite, united without
abolishment in all their aspects.”
98 “The theology has as object of interminable reflection the all- Theology
comprising and infinite content of the dogmatic formulas,
which delimitates and strictly ensures this infinite in the
unmistakable richness of its aspects of inexhaustible depths
and complexity.”
98 “But the theology, at its turn, it must remain in the frame of Theology
the general and yet precise formulas of the dogmas, just in
order to maintain the dogmas as object of interminable
reflection and deepening.”
98-99 “The divine nature, the human nature, especially when united Personalism
in a culminant mode, but unmerged in the godlike Person of
Christ, they comprise and offer the thinking an infinite
content. One can never exhaust the explaining of the divine
nature and of the human nature in their richness of life and,
in the same time, in their unalterable character, like it is also
impossible to exhaust the description of the depths and of the
complexity of their union in a Person Who is, Himself, an
inexhaustible mystery, always new and yet unalterable.”
99 “The whole theology that makes explicit the infinite content Theology
from the frame of the dogmatic formulas, it is a widened
expression of these dogmas.”
99 “Is has been analyzed the difference between dogmas and Dogmas
theologoumena. The dogmas would be the formula
established by the Church, while the theologoumena would be
 some theological explanations which haven’t been grated yet
an official churchly formulation, but the theologoumena still
derive from the dogmas. (…) Actually, all the explanations
given to the dogmas depend organically on the dogmas. And if
they do not remain in the frame of these formulas, they
cannot be even reckoned as theologoumena and they cannot
aspire to be invested with the character of dogmas, in who
know what future.”
b. The Theology and the Churchly Teaching
99 “When the theological explanations are organically making Theology
explicit the dogmas and they are useful to reinvigorate the
churchly life – and as such they enter in the general and
permanent preaching of the Church -, they sum up the
teaching of the Church in a broad sense.”
100 “Between the dogmas and the teaching of the Church there is, Theology
on one hand, a background identity, and on the other hand
there is a distinction of form.”
100 “The Churchly teaching has authority of Churchly Tradition if Church
entered in the general use of the Church, but it hasn’t the
same authority had by the dogmatic definition and the points
of the faith, the local synods expressed upon, in a consensus.
Namely, it has churchly authority in its general content, but it
hasn’t that authority of dogmatic formulas.”
100 “The Church adds to its teaching, but in the same time it Theology
preserves the fundamental dogmatic terms from ever. It adds
to its teaching through theology, for it highlights these terms
for each believers generation, corresponding to that
generation understanding determined by the stage of spiritual
 development that generation is in.”
100 “The theology is the reflecting upon the content of the faith, Theology
inherited out of the initial witness and living of the Revelation,
which we have it in the Scripture and in the Apostolic
Tradition, on the purpose of making that content efficient as
salvation factor for each believers generation.”
100-101 “(…) not all the theology becomes churchly teaching, but only Theology
that that is absorbed by the Church through its unanimous
consensus in time and space. And the Church absorbs only
that theology proved by the time as being organically
assimilated to the previous Christian living of the content
comprised in Christ; the Church absorbs only that theology
that is proven over time that it interpreted the same living of
the Revelation concentrated in Christ.”
101 “(…) the Church’s teaching is constituted of what the Church, Theology
in its quality of body of Christ, it retains as permanent value
from the thinking of the individuals, even if this thinking was
caused by the needs of a certain époque.”
101 “The theology is being made within Church through the Theology
personal thinking of the Church’s members, and the Church’s
teaching is constituted of what remains permanent out of the
individuals’ thinking that became common and proven as
theology of the Church as unitary body.”
102 “The Church in its entirety, it accomplishes through the Holy Tropes
Ghost, a symphonic inter-conditioning of the individual
thoughts.”
102 “(…) all the Church’s members do theology, more or less. Out Theology
of their inter-conditioning within Church it results the
 without mistake teaching of the Church, but which is proven
only after it passes a certain period of time.”
c. The Responsibility of the Theology for the Churchly Life and for Its Spiritual Progress
102 “The progress of the theology is made possible by the divine Theology
infinity in the human form put at peoples’ disposal, but it is
made necessary by the need for making this infinite
accessible to the believers of each period of time, to whose
level of understanding and of spiritual life contributed the
spiritual efforts of the previous generations.”
102-103 “(…) the personal theological thinking must be animated not Theology
by the desire for originality at all costs, but by the applying of
that common inheritance and to serve to the salvation of the
Church’s believers from that époque; the individual
theological thinking must stay in close intimacy with the
Church’s life of prayer and ministration, in order to deepen
and reinvigorate this ministration. Without this, the Church
can become formalist in its ministration, and the theology can
become cold and individualistic.”
103 “The theologian must participate to this prayer and to the Love
Church’s life, for the theology wants to know God by
experiencing His savior work upon people. But the theology
won’t know this work if it doesn’t enter a personal report of
love with god and with the believers, through prayer.”
103-104 “(…) he is a theologian, that one who prays with the other Love
members of the Church. This is for in their common love for
God, it is even more unveiled the savior and consummator
work of His love.”
104 “In the Church’s prayers, in the Church’s cult, it breathes the Transparency to God
 Church’s unitary ghost, it is transparent the Church’s
eschatological horizon and its target of consummation in
Christ.”
104 “A theology feeding itself out of the Church’s life, it is a Theology
theology presenting and deepening its spiritual thinking and
living and its sanctifying and ministration work.”
106 “The progress of the theology is also explained through the Theology
mankind’s spiritual progress over time, and through the new
problems the mankind faces, depending on which this
progress is being achieved. Shortly, the real progress of the
theology, and with this also the justification of the theology as
living theology – because without such a progress the theology
seems not to be justified, because it remains an insufficient
repetition of the old formulas – it depends on three
conditions: on the faithfulness towards the Revelation in
Christ, presented in the Holy Scripture and in the Holy
Tradition and uninterruptedly lived in the Church’s life; the
responsibility for the believers from the time the theology is
being made; and the openness to the eschatological future,
namely the obligation of guiding the believers towards their
true consummation in that future. Not fulfilling even one of
these three conditions it gives birth to an insufficient
theology, and useless in an extended measure, or even
damaging for the Church and for the believers. This theology
was guilty of a threefold infidelity: towards the unlimited
character of the Revelation, towards contemporaneity, and
towards future.”
105-106 “The theology is, willy-nilly, tied in its different periods, to the Theology
 concepts of those periods. That’s why, the locking up in
concepts which lost their validity since the period they were
used in it passed, the will of maintaining those concepts as
basis of the theology, make, out of the formulations of such a
theology, dead and stranger pieces for the life of the Church
and for the believers from the succeeding periods.”
106 “Even more damaging is a theology that totally forsakes the Theology
Revelation in Christ, preserved in the Holy Scripture and in
the Tradition of the Church, and it is led by the will of
adapting to what that theology reckons to be exclusively the
spirit of that time.”
106-107 “The Christendom cannot be useful to any historical period - Theology, World, Progress
therefore neither to the present time - if it won’t bring to that
time something that only the Christendom can bring: the
connection with the infinite source of power of God become
man. Only thus the Christendom can help the progress,
through a relentless spiritualization. We, the today’s
theologians, we can and we owe to reveal more than it was
done in the past, the Christian humanist contribution of the
main act of the Revelation that culminates in Christ – as the
Embodiment of the Son of God, His sacrifice on the Cross, His
Resurrection and His Ascent as man – with the consequences
coming out of them for the serving of the progress and for the
spiritualization in general. This is the positive meaning of the
opening of the theology towards world, but by remaining
faithful to itself: to pay all the attention to saeculum, in the
sense of recognizing the consistence and the value of the
world, and of the help the theology must provide it to the
 world towards a true development of what constitutes the true
Christian humanity. The dogmas of the embodiment, of the
resurrection, of the deification, all of them have a great
contribution to this progress of the human in its
authenticity.”
107 “The hypostatic union of the two natures in Christ (…) it is Tropes
the eternal fortifying of the relative (of the created) through
absolute.”
107 “As damaging the theology fixed in the formulas of the past is, Trope
as damaging is also the theology stuck exclusively to the
present.”
107 “Equally damaging and generating disorder, it is the theology Theology
that doesn’t pay attention except to the future, a theology
dominated by an exclusive eschatological spirit, a theology
neglecting the reality of the present life and the help the
present life must be provided with.”
108 “A Christian theology that is a complete one and it is open to Progress, Theology
a true progress, it must be animated, of course, also by the
hope of the eschatological future, but this hope and this
perspective are upholded by the present experience of a
continuous progress in spiritualization and in bettering the
loving relationships amongst people. Towards the future one
advances through the present spiritual progress, out of the
pure source put at the foundation by the Revelation
culminating in Christ, realized to thousand years ago, as we
are assured by the biblical documents and by the witness of
the Christian centuries until today.”
108-109 “The theology must be as the Church is: apostolic, Theology
 contemporary to each époque, and prophetic-eschatological.
But the theology must not break itself from the Church is its
progress, but to advance together with the Church, which is
led forwards to the Kingdom of Heavens. The theology must
be apostolic because it must ceaselessly be a witness about
Christ – the complete Revelation – as the preaching of the
Apostles was also a witness about Christ – the definitive
Revelation. The theology must be, in the same time,
eschatological, for in Christ and in the apostolic preaching is
comprised the eschatological too. But the theology must be
prophetic too, not in the sense that the theology would predict
a future state superior to the Revelation in Christ, but in the
sense that it hints towards future steps in discovering the
treasures hidden in Christ.”
109 “The Christian theology (…) promotes the progress and as Theology
such, it easies the efficiency of the revelation in uninterrupted
continuation. In this sense, such a theology is a theology of
the faith, of the love, and of the hope. Through faith, the
theology manifests the certitude of the real revealing of God in
Christ; through hope, the theology opens to the believers the
perspective towards the complete assimilation of the good
things of the revealed Christ and it leads to advancing
towards Him; and through love it upholds the participation to
the good things of Christ in an always increasing communion
with Christ and with the fellow humans. Through these three
characteristics, the theology is traditional and, in the same
time, it is contemporary and prophetic-eschatological al. The
theology is faithful to the past, but it is no longer locked in
 the past; the theology is instead faithful to the mankind of
today but it has its sight open beyond its present phase.”
109-110 “The theology must be anchored in the unchanged foundation Theology, Progress
laid by Christ, but in the same time the theology makes
accessible the good things of Christ, to the today’s people, and
it prepares these people for the full participation to the good
things of Christ in the future age, constituting by this a
ferment of the progress during each period of time.”
110 “(…) the progress in understanding dogmas is possible for the Progress, Dogmas
dogmas have an infinite content too, and, as such, their
content is apophatic (untold) or impossible to ever be
comprised in notions and words which to exhaust that
content.”
110 “The progress takes the shape of accentuating more, once an Progress
aspect, and then another aspect, from the inexhaustible
richness of the dogmas, according to the preoccupations and
to the spiritual age the believers of that time they have. But
this more strongly accentuated aspect opens the increased
understanding of the whole content of the dogmas and it
promises a future advancing in understanding that content.”
110-111 “Through the theology that is being done within the Church, Tropes
the Church advances under the light of the “Sun of
Righteousness”, which grows up continuously, and its fills the
Church up with increasingly more light. The continuous
traveling under the same sun, which increases its showing
though, it is the Churchly Tradition; and the authentic light
of the sun that is being accumulates as dowry and as an
asset permanently interpreted by the theological sight, it
 becomes the Churchly teaching. This light, out of which grows
up the theology, and which is raised up by the theology by
interpreting it under the always increasing sun of the
Revelation, it enriches the Churchly Tradition and – by being
imprinted as a transforming force in the being of the believers
– it produces their spiritualization.”
111 “(…) the spiritualization it is the gradual showing of the Spiritualization
presence of Christ through the being of the believers, a being
that is transformed, in an ascending direction, or it is
continuously thinned as understanding, as sensitiveness, as
decency and love in relationships, and as penetration in the
complexity and in the profoundness of the divine reality and
of the human reality united with the divine reality.”
111 “The theology grows up under the sun of the Revelation that, Tropes
once appeared in the person of Jesus Christ, it lightens
continuously in the Church an in the Church’s members with
this light called Tradition (…) The theology follows the
trajectory of this sun and this sun’s growing up in the being
of the Church as communion, and by doing this the theology
increases the conscience of the Church itself and it presents
the new nuances the Church’s conscience is being shown in,
on each step and without being actually changed its
background.”
111 “The theology is progress promoter, helping the spiritual Progress
progress of the Christian mankind towards the eschatological
universal and consummate communion.”
111 “The theology is part of the human spirit’s progress towards Theology
the full union with God, having an especially efficient role in
 this movement, by its role of explanatory of this movement.”
112 “The theology (…) is called to help, generally, the whole Theology
movement of the creation towards God. But the theology
succeeds in doing this by opening the sight towards God,
today, and a fuller sight towards God, tomorrow, by taking
power out of God who has given the man this impulse
through creation, and He has given the Church and the
theology this impulse through the Embodiment of His Son,
through his Crucifixion and Resurrection.”
112 “The theology will be efficient if it will always be before God, Theology
by helping the believers to be at their turn, the same in the
whole their work: to see God through the formulas of the past,
to explain God through the explanations of the present, and
to hope and to urge to advancing towards the full union with
God in the future life.”
First Part
The Christian Orthodox Teaching about God
Three Modes of Knowing God and His Attributes
A. The Rational Knowledge and the Apophatic Knowledge of God. The Connection between Them Two
1. The Lack of Separation between the Rational Knowledge and the Apophatic Knowledge of God
115 “According to the Patristic Tradition, there is rational or Knowledge
cataphatic knowledge about God, and there is an apophatic or
untold knowledge about God. The last one is superior and it
completes the first one. Neither of them knows God in His
Being.”
115 “The cataphatic knowledge allows us to know God only in His Knowledge
quality as creator and upholder cause of the world.”
115 “The apophatic knowledge allows us to have some kind of Knowledge
direct experience of God’s mysterious presence, a presence
 that exceeds knowing Him simply as cause invested with
some attributes resembling to the ones of the world. This kind
of knowledge is called apophatic for the mysterious presence
of God - that is experienced through this knowledge - it
exceeds the possibility of being expressed in words. But this
knowledge is more adequate to know God, than the
cataphatic knowledge is.”
115 “To the apophatic knowledge, the attributes of God are not Knowledge
only thought, but they are, on some extent, directly
experienced.”
116 “In the act of the apophatic knowledge, the human subject Knowledge
lives, in a real manner, some kind of sinking in the infinity of
God, in His almightiness, and in his love. Through the
apophatic knowledge the human subject not only knows that
God is infinite, almighty etc., but he even experiences that.
But in this experiencing, the infinity of God – for instance – it
shows to be so overwhelming, than the man realizes that it is
different from the thought infinity, and that it is impossible to
be interpreted.”
117 “We reckon that the two ways of knowledge (cataphatic and Knowledge
apophatic, o. n.), they do not contradict and they do not
exclude one another, but they complete each other. The
apophatic knowledge is completed with the affirmative
knowledge and with the negative-rational knowledge; the
apophatic knowledge transfers the affirmative knowledge and
the negative-rational knowledge on a more appropriate plan,
but at its turn the apophatic knowledge employs the terms of
the rational knowledge in the both perspectives (affirmative
 and negative), because of the need of expressing itself, even in
a far from being satisfying mode.”
117 “The apophatic knowledge it is also occasioned like the Knowledge
affirmative-rational knowledge is, by the looking at the world,
but the apophatic knowledge surpasses this looking, and
sometimes it doesn’t need a present looking at the world in
order to occur, although the knowledge of the world and the
enrichment of the soul are presupposed.”
117 “The fact that in the apophatic knowledge the soul is World
absorbed by the noticing of the presence of God, it determined
the Oriental Fathers to speak sometimes about a forgetting of
the world during this act. But this doesn’t actually mean a
withdrawal from the world. Even being in the world,
somebody can contemplate God as being the One Who is
totally different from the world, either be God transparent to
him through the world or apart from the world.”
117-118 “What also makes the apophatic, direct, and mysterious Personalism
knowledge, different from the rational, and deductive
knowledge, it is the fact that in the first one the human
subject lives the presence of God in a more pressing way as
person. But understanding God as Person isn’t excluded
either by the affirmative-rational knowledge, although the
mystery of His Person isn’t revealed to the man in such an
accentuated, profound, and pressing manner. (…) Both these
ways of knowing God are based on the supra-natural
revelation when is about knowing God as Person.”
118 “(…) as a man progresses in a spiritual life, the intellectual Knowledge
knowledge about God from the world, - in His quality as
 Creator and Caretaker of the world – it is being soaked with a
richer direct contemplation of Him, namely with the apophatic
knowledge.”
120 “(…) getting above the world’s things it doesn’t mean the World
disappearance of the world’s things, but elevating somebody
through them beyond them.”
121 “The world remains through the apophatic knowledge; but in Knowledge
the apophatic knowledge’s case the world has become
transparent for God. This knowledge is apophatic because
God, Who is now being noticed, He is indefinable; He is lived
as a reality that exceeds any possibility of defining. Although,
this knowledge remains too, as knowledge about God Who
descended to us, and it is not knowledge about His Being
through Himself.”
121 “This pressing presence of God as Person, out of Whom Personalism
irradiates His infinity, it isn‘t the conclusion of a rational
judgment, as in the case of the rational intellectual knowledge
which is cataphatic or negative, but it is being noticed in a
state of thin spiritual sensitiveness, a state that doesn’t occur
as long as the man is dominated by bodily pleasures or by
any passion of any kind. This thin spiritual sensitiveness
requires a getting above passions, a getting rid of passions.
After a more durable purifying, the thinness of the spiritual
sensitiveness, which is capable of such a perceiving, of the
mysterious reality of God, it is also more durable.”
2. The Difference between the Rational Knowledge and the Apophatic Knowledge
123 “God is not the essence of the world, or of the human spirit; Personalism
God is transcendent to these ones, because He is uncreated,
 and these ones are created. The transcendence of God is
provided by His character of Person, capable of being above
an infinity which is not a person.”
123-124 “Only the transcendent Person ensures an infinity that isn’t in Personalism
a continuity of essence with the essence of the world or with
the essence of the human spirit; but the transcendent Person
is in a continuity which is possible by grace, by the man’s
participation due to the benevolence of the godlike Person and
due to our being’s effort. In this case, the impartation of the
last one with infinity, it implies the joy of the communion,
with the perspective of becoming eternal, without being the
man annulled as person. Otherwise, the infinity wouldn’t
ensure the person except momentarily.”
124 “If God is transcendent, then He is personal.” Personalism
124 ‘The Christian knowledge of God implies both a descending of Personalism
God to the capacity of the man of noticing Him, and his
transcendence. God descends through His energies. His
quality as a Person it ensures His transcendence. His Person
transcends even His infinity.”
125 “(…) God is not identical to any of what we call as His Personalism
features: neither to infinity, nor to eternity, and neither to
simplicity. He is above these ones. They neither are the
essence of God nor are they the Persons in Whom the Being of
God subsists integrally, but they are “around the Being of
God”.”
125 “God being a Person, between Him and us it is established a Love
report of love, a report that maintains Him and us as persons.
We experience this love not as an always identical infinity, but
 as infinity with the perspective of a continuous novelty, as an
ocean of always new richness. We will advance always in this
love.”
125 “The more we know God the more we want to know Him even Love
more, the more we love God the more we are stimulated to
even more love.”
125 “For God is Person, we know Him out of experience depending Knowledge, Personalism
also on our cleaning of passionate and blind affection for the
finite things. But quite this gives us to understand that,
beyond the always new richness we notice it, there is a source
of it that doesn’t enter the range of our experience.”
125-126 “We can say that there are two kinds of apophatic knowledge: Personalism
the apophatic knowledge of what is experienced but it cannot
be defined, and the apophatic kind of knowledge of what
cannot be even experienced. They are simultaneous to one
another. What is experienced it has an intelligible character
too, for it is expressed, though, in affirmative and negative
intellectual terms. But this intelligibility is always insufficient.
The Being Who remains beyond experience, but we still feel
that Being as a source of everything we experience, it subsists
in a Person. By subsisting in a Person, the Being is the living
source of energies or of acts which are communicated to us.
That’s why the apophatic has as ultimate basis the Person;
and that’s why, neither this apophatic kind of knowledge
doesn’t mean a total opening of God in Himself.”
128 “(…) once reached at an experience of the incomprehensible Knowledge
mystery of God, one sees it either through things, or outside
the things, or he passes from one to another, at a constantly
 higher level. The things themselves become increasingly
transparent for the glory of God, Who shoes Himself through
them, for between the rationalities of the things and God,
there is not contradiction.”
128 “The knowledge about God is keeps continuously a Paradox
paradoxical character: the more somebody is elevated in
knowing God, he is elevated to the understanding of His
incomprehensible mystery.”
3. The Dynamism of the Knowledge about God and the Transparence of Any Concept about God
129 “Any meaning referring God, it has to have fragility, to have a Knowledge
transparence, to have a lack a lack of fixity, it has to urge us
to revoke it, and to stimulate us towards issuing another
concept, but on the line of the previous one. If the meaning
remains fixed in our mind, then we will limit God in that
concept’s limits, or we will even forget about God, because of
the whole our attention will be focused upon that concept or
upon the word expressing it. In such a case the respective
“meaning” it will become an idol, namely a false god. The
meaning or the words used to express it, it always must make
God transparent, as not comprised in that concept or
meaning, as exceeding any meaning, as making Himself
obvious once with an aspect, and then with another aspect, of
His infinite richness.”
129-130 “(…) through words and meanings we must pass beyond Knowledge
words and meanings. Only thus we can notice the full of
mystery presence of God, and this happens when we maintain
always the same words and meanings: they interpose
themselves between us and God and we remain to them, by
 reckoning them as God.”
130 “On one hand, we need words and meanings, for they are Knowledge
borrowed from the creatures of God, in which His powers are
being manifested and through which He descended to our
level; on the other hand we must exceed these words and
meanings in order to be able to be before God Himself, as
source of His creatures, by ascending us above them. Or even
his works, experienced as powers which lead the creatures,
they are above the creatures and above the words lent from
the creatures.”
130 “(…) in these symbols there are numerous meanings, Knowledge
superimposed levels and, until we reach them, we can’t even
imagine them. We must ascend to always new meanings of
them, to other levels, and then to ascend beyond all their
meanings. The more nuanced we use the words, and the more
we ascend to higher meanings of theirs, we reach the
understanding that god is the One Who exceeds all of them,
and he is also the One Who is full of their whole exponential
depth and complexity, in His quality of unitary source of their
rationalities. Just because of that he calls us to leave all the
symbols, all the words, and all their meanings. Even when the
words refer to the works of the oikonomia of God, we must
ascend in their meanings, to constantly pass to more
adequate meanings, and to leave even those higher meanings,
for those works are themselves not-comprised.”
131 “God is the source of the power and of the light, attracting us Love, Personalism
constantly higher in knowledge, in the consummation of the
life. He isn’t a limit which to stop our ascent. He is the
 Supreme, but he is the endless and inexhaustible Supreme in
the attraction he exercises upon us, in His gives He pours
upon us. Actually, this isn’t possible except he is Person, and
our relation with Him becomes a relation of love.”
131 “(…) the love of the human being crosses through virtues, Knowledge
which implies the freedom. Advancing in the union with God,
it has therefore not only a character of theoretical knowledge.
The understanding is nourished by the free effort of the
virtue, and vice-versa. And in the relation with God, the man
receives power towards that. This shows again that the
apophatic knowledge isn’t accomplished in a closeness of the
spirit towards the reality of the world and towards the person
of his fellow humans – in relation with which and who we
grow up in virtue.”
132 “Only through the effort of cleaning it increases the thinness Knowledge
of the spirit and only this thinness leaves any meaning we
have reached about God and our lazy tendency of sticking
ourselves with that meaning, or our tendency of making out
of that meaning an idol and of immobilizing our spirit in the
worshipping of that limited reality. The soul is carried ever
higher, by a continuous thirst, and the soul “prays to God to
show Himself”. The reached ones are always symbols, or
images of the archetype towards Whom increased knowledge
our souls tends relentlessly. And the archetype is the
Supreme Person. The basic symbols are the world’s things.
These symbols are constantly highlighted by higher
meanings.”
133 “God cannot be comprised in notions for He is the Life, or Personalism
 better said, He is the source of the life. Thus, no person can
be defined because is alive and in a certain measure any
person is a source of life. Even the less can be defined God,
because He is the Supreme Person. The one who thinks he
knows God, namely he limits God by using notions, he is
spiritually dead from Christian point of view.”
135 “(…) the attributes of God aren’t known only through a Knowledge
rational deduction, but out of His works reflected within
world, by participating to these works. These works’ light is
being projected within world and, somehow, it is experienced.
But this doesn’t contravene to considering God as cause of
the world.”
135 “(…) in what is communicated to us out of God, we experience Knowledge
the fact of not being us imparted with Him, or of the fact that,
in His being, he remains not-shareable.”
135-136 “(…) in the union with that light from above nature, ye Knowledge
cleaned minds receive, in the same time, the knowledge that
that light is the cause of all the things, fact that urge these
minds to express that light in affirmative terms of some
attributes which can be considered as the cause of the
features from the world. Therefore, in this apophatic
experience are given all: the experience of the works of God,
the con science about His being that exceeds any
accessibility, the impossibility of fully adequate expressing
these works, the evidence that these works are the causes of
the things and, in the same time, the necessity of correcting
those intellectual affirmative expressions by negating them.”
136 “(…) in the experience above understanding of the works of Knowledge
 God it is given also their experience in their quality of causes
of the things, and therefore also the necessity of expressing
what it is experienced, both in affirmative terms and in
negative terms, in the same time with the conscience that the
works themselves are above these terms. The negative terms
are equally insufficient as the affirmative ones are. One must
always make a synthesis out of them. But at the basis of this
synthesis stays an experience that exceeds both the
affirmative terms and the negative terms this experience is
expressed with. God has in Himself both what corresponds to
the affirmative terms and what corresponds to the negative
terms, but in a mode that is superior to all of those terms.
And this is a fact of experience, and not a simple speculation.”
136-137 “Knowing the Logos it means participating to His rationality- Logos
giver and upholding work.”
137 “(…) in Himself God is the most positive reality. But His Knowledge
supreme positivity is above all our affirmations. And this is
one more motif for not renouncing to speaking about God in
affirmative terms.”
137 “God is the supra-luminous darkness.” Tropes (paradox, contraries)
137 “God is not cognoscible but, the one who believes, he can live Knowledge
Him in a felt and conscious mode. The man is sunk in the
not-understood, indefinable and inexpressible ocean of God,
but the man realizes that. God is the positive reality, beyond
we know as positive means; but in comparison to the created
world God is a negative reality, beyond what we know that
negative means.”
138-139 “The One Who shines is Christ as Person, to the ones who Personalism
 through purification have reaches the full love. Only out of a
person comes an inexhaustible light, a continuous novelty of
meanings and of love.”
139 “Christ is the cause of all things but, in the same time, he is Knowledge
unlike any of the things. The affirmative and the negative
terms complete each other, but all of these terms are the
expression of an apophatic experience, and they are not the
experience of a speculative thinking from distance.”
139 “Once the Son of God has come into body, the faith brought Knowledge
by Him it has elevated us to a superior knowledge. And the
one who refuses this knowledge he is condemnable.”
140 “Seeing God in light it is above not only to the rational Knowledge
knowledge, but also above the knowledge by faith. It is
therefore also above the knowledge through negation. This is
for its apophatic nature is above any knowledge, even above
the negative one. This apophatic knowledge uses the negative
words in order to express it, but the light itself is above these
words.”
141 “Seeing and living on God, it is though expresses by using Knowledge
negative terms, but not because it is not a real seeing of Him,
but because it exceeds everything the words express. God is
expressed as “darkness” not because of he isn’t seen in any
way, but in sense of exceeding: it is known, though, that in
this darkness there is God.”
B Knowing God in the Concrete Circumstances of the Life
143 “Knowing God out of the concrete circumstances of the life is Knowledge
imposed to all Christians in their practical life. Each believer
know God in His Providential action through which each
 individual is lead through the particular circumstances of his
own life, sometimes being destined to good things, and some
other times being, on pedagogical purposes, deprived of those
good things.”
144 “Each human person knows God out of the appeal God makes Knowledge
to him, by putting him in diverse circumstances, in contact
with diverse people asking him for fulfilling some tasks, facts
that thoroughly test his patience. Each human person knows
God out of the remorse of his conscience for the bad things he
did; finally, each human person knows God in the troubles, in
more passing or lasting failures, in his own illnesses, or in the
illnesses of his close ones, consequently to some evil deeds
they did, or as means of moral consummation and of spiritual
strengthening, but also in the help he receives from God in
overcoming those illnesses and failures and any other
impediments and difficulties he comes across. It is a
knowledge that helps to lead any human person on his own
road to consummation.”
144 “Knowing God out of the concrete circumstances of the life, it Tropes: attributes enumeration, contraries,
is an exciting, burdensome, painful, and joyful knowledge, paradox,
awakening in our being the responsibility, and which warms
up our prayer and it makes our prayer even tighter to God.”
145 “In knowing God out of the concrete circumstances of the life, Personalism
our being lives, practically, the kindness, the power, the
righteousness, and the wisdom of God, His attentive care for
us, the special plan of God with our being. In this report the
human person lives a report of particular intimacy with God
as Supreme Person. In this knowledge I no longer see God
 only as the Creator and the Providence Doer, of all things, or
as the Mystery making Himself known to everybody and Who
fills everybody up with, more or less, the same joys; but I
know Him out of His special care for me, in his intimate
report with me, in the history of His relations with me, in his
plan leading me, especially me, towards our common target,
through the pains, through the claims, and through the
particular directions he established to me in my life. (…) this
mystery is lived especially in these states of responsibility, of
being conscious about the own sinfulness, of feeling the need
for repentance, of encountering the insurmountable
difficulties in life. (…) all these circumstances cause a
thinning, they make our being sensitive for noticing the
realities from beyond the world, in order to search for a
meaning of these circumstances.”
145 “Knowing God is accompanied by responsibility, by fear, and Knowledge
by tremble, especially in some concrete circumstances of the
life. Such circumstances make the soul more sensitive to the
presence, or to the presence of God who wants something
special with me, for His special plan with me is the ones
producing these circumstances. God cannot be known by
man in a state of indifference. God doesn’t want to be known
by a man who is in state of indifference, a state that doesn’t
help to my consummation. That’s why he brings me in such
circumstances in which he makes Himself transparent, out of
His interest in me. God is, especially on this purpose,
“mysterium tremendum”.”
145 “The difficult circumstances which are pricked like some nails Knowledge
 in our being, they push us towards a more felt prayer. And,
during such a prayer, the presence of God becomes even more
obvious to us.”
147 “The state of prayer it is a state of noticing, through an Prayer
accentuated sensitiveness, God as a present You. Just
because of this reason in prayer we speak directly to God (…).
In this state of direct relationship with God, His power is felt
directly too. Especially when the one asking for His help is
conscious that that help cannot come but from God. If there
are degrees of somebody’s presence in our life, the most
accentuated degree of presence somebody has it when he
stays before us as a second person and when we are in
dialogue with that person. And this presence gains an even
higher degree when we feel that person open to our appeal.
That’s why God, Whom we address in prayer, with the
conviction that he listens to us and that He is assertive in
helping us, He is felt in the degree of the most accentuated
presence before us.”
147 “The full relation between person and person it is a relation of Personalism
power in the positive sense of the word, it is a relation of
feeling that is opposite to indifference and to drowsiness.”
147 “God makes Himself knows to us in all our difficulties, when Neighbor
we are trying to see our mistakes staying at the basis of these
difficulties. Often, these difficulties occur because we have
forgotten to see, in all the things we have, the gifts from God
and, consequently, to use at our turn these gifts towards
other people. This is because God wants to make out of us
givers of His gifts, in order to grow up in the love for others by
 doing so.”
147-148 “Therefore, while things are good to us, and also while things God, Neighbor
are bad to us, let’s think at our responsibility we have for our
brother towards God. In both cases this responsibility keep
awaken, within our conscience, the thought at the Person of
God, it keeps us in relation with him and it makes us
thinking at Him. And this cogitation deepens our knowledge
about Him. In the first case, God gives us the good things and
he invites us to unite ourselves with Him and with other in
love. In the second case, he rebukes us for we haven’t done
this band He urges us to repent and to do in the future what
we didn’t do in the past. In both case God speaks to us, by
calling us to answer Him through our deeds.”
148 “God addresses us and wakes up our responsibility in an Neighbor
especially penetrating mode, through the faces of the needy.
He Himself told this (Mt. 25: 31-46). God highlights the
incommensurable value of the man as man, before Him; this
value is so high, than Himself identifies with the man’s cause.
In such cases we must think at the fact that, like God asks us
to help other people, likewise he asks other people to help us
in need.”
148 “In each poor and persecuted and ill man, Christ meets us, by Neighbor
asking us, through descent, for our help. In the stretched
forwards hand of the poor there is the hand of Christ, in his
faded voice we hear the faded voice of Christ; the poor’s
sufferance because of the need and of the humiliation we
keep him, it is the sufferance of Christ on the cross, a
sufferance that we prolong it. In all the things God descends
 towards us and makes Himself known to us. Just this
descent makes known His mystery above any understanding;
this descent makes obvious His love, a love that exceeds any
kind of love in the world.”
148 “All the circumstances and the persons God speaks us Knowledge
through, they are appeals and living and transparent images
of His; God, the simple, he descends to us in a multitude of
forms and situations, namely in all the situations and forms
of our life. But, even known through all of these, His mystery
still remains above understanding.”
148-149 “More painfully it imposes to us the sufferance of the Love
righteous. Job is tormented not only by pain, but also by not
understanding its causes. Through Job’s example, God shows
that the love for Him it must cross through the fire trial of the
sufferance.”
149 “The existential experiencing of God it is combined with Knowledge, Personalism
experiencing Him apophatically, but it is highlighting even
more the personal character of God in His reports with us,
than the apophatic experience does it by seeing in the light of
God some kind of overwhelming of the world. But this
knowledge is combined with knowing God as Creator and
Providence Doer of the world (the cataphatic knowledge),
making God to be known to the man, as such, in a more
intimate manner. But in the same time the apophatic
knowledge widens the cataphatic knowledge.”
149 “Through all the three ways of knowledge (cataphatic, Personalism, Knowledge, Love
apophatic, out of the concrete circumstances of the life, o. n.),
it is highlighted the personal interest of God in man, but also
 His mystery and the greatness which h are above
understanding. Through all three of them, God is known as
loving us on the measure of our love for Him and for our
fellow humans.”
II The Being and the Attributes of God
A The Attributes and the Uncreated Works of God, in General. Their Report with His Being
150 “The Eastern fathers made a distinction between the Being God
and the works of God. Saint Gregory Palamas didn’t do
anything else but he insisted on the difference between the
Being of God and the uncreated works sprung out of His
Being.”
150 “Sometimes, while speaking about the variety of the godlike God
works, one forgets about mentioning that through each of
these works is God Who works, the One in Being.”
150 “We must always keep in mind the paradoxical fact that, Paradox
although each time God is efficient through a different work,
He is whole in each of His works.”
150 “Through each work God produces or upholds a certain Uncreated Energies of God of God
aspect of the reality, which therefore has its cause in
something corresponding, but, in a not-understood sense, in
God Himself. Therefore the works which produce the
attributes of the world they are bearer of some attributes
which exist in a simple and not-understood mode in God. The
works aren’t, therefore, but the attributes of God in
movement, or God Himself, the simple One, in a movement
that is on each time specified, or in multiple movements
specified and united amongst them. In each of these works or
energies, there is in the same time God Himself, worker, and
 above work and above movement. His works are through
these, the ones which make obvious within creatures the
features of God, by creating the creatures with analogue
features, but infinitely inferior to him, and then imparting to
the creatures in ever higher degrees His uncreated works or
attributes.”
151 “We do not know the attributes of God except in their Uncreated Energies of God of God
dynamism and on the measure we are imparted with them.
But this doesn’t mean that God Himself remains passive in
his simplicity and in this case the varied movement it is
projected upon Him by us. From God Himself start the works
which produce within world new and diverse features. But we
do not know these works except through the effect they
produce within world. God Himself varies for us in His works,
by remaining as source of these works and being present
whole in each work.”
152 “We do not experience from God, in content, except His varied Uncreated Energies of God of God
work referring the world, namely in relation with us. We also
know that at their basis there is the essence that subsists as
personal, but how this essence is we do not know, because of
being an essence above all essences. All we know from god is
His dynamism lived in the relations with the world, or
regarding us, a dynamism that is not submitted to any
necessity, namely it is a dispassionate and totally free
dynamism.”
152 “(…) even the human person as subsistent of the being, that Personalism
as such maintains the being as a reserve that isn’t exhausted
by any acts, it has no name to be characterized by, in itself.
 The names we give to the persons (John, Peter, etc.) are
conventional. These names do not say what the person is. All
the other names we want to characterize the persons with,
they all refer the person’s modes of manifestation. That’s why
the person himself uses a pronoun (I) in order to indicate
himself. And in the relation of intimacy with the other one,
the person calls that one as you. Even the less we can
attribute a name to the Supreme Subject. The name doesn’t
indicate the content of the person. The name restricts and
masters. The person cannot be restricted and dominated by
knowing him. The person is, generally and by excellence,
apophatic. The person is above the directly noticeable
existence. The person is notice out of his acts. The person is
on another plan, on the supra-existential plan. The more is
such the supreme Person. But neither the attributes can be
comprised in names. The attributes have a dynamic character
and they activate their efficiency through diverse acts. Or, the
inexhaustible simplicity of the divine essence is activated
under the form of varied features through its acts.”
153 “The features of God, as we know them, they unveil their Uncreated Energies of God of God,
richness gradually, on the measure we become more adept to Personalism
be imparted with them. But as being that subsists as Person,
God always remains above the features we attribute Him,
although somehow he is their source. Therefore we aren’t
wrong by considering them as existing, in their totality, in a
mode that is above any understanding, and through an
inexhaustible simplicity in God’s being. That’s why, as
dynamic manifestations of God, they are “around His Being”
 and not His Being Himself.”
153 “We know that God Who is for us, but this knowledge doesn’t Knowledge
show Him as being opposed to God in Himself.”
153 “In God’s descent to us, He communicates in corresponding Uncreated Energies of God of God
modes, something out of what he actually is, by leading us
towards states which are increasingly corresponding to him.
In a rational mode, under the form of the attributes, we know
Him and we understand Him and we express Him in a very
schematic and general manner. We know Him more
concretely and more intensely out of his works. But the
expressing remains inadequate; it rather uses symbols and
images.”
1. God Communicates Himself to Us through His Uncreated Works
153-154 “In the varied and gradual communication of His Uncreated Energies of God of God
inexhaustible content, in gradually unveiling of the content of
His attributes, it is shown the endless richness itself of His
uncreated works. A plus of his content is imparted to us, or
nuance of this content it is imparted to us through a new
work or energy. An attribute appears in this sense to be the
expression of multiple works which impart us with a godlike
good thing that is in some measure common to these works, a
godlike good this we are living it. Whether in attributes the
godlike Being appears to us as descended to our
understanding in a certain number of aspects, the works
specify even more, or in uncountable modes, these aspect or
attributes. They often make God known to us both in His
general aspect descended to us and in the countless
specifying they are imparted to us on every moment.”
154 “(…) the Same whole God is made known to us and often Uncreated Energies of God of God, Tropes
experienced through every work and the Same whole God (metaphor)
makes Himself known to us, through His works, as bearer of
a number of general attributes. God is good. But how many
nuances His kindness has – which He shows us through
countless works –, according to our each moment needs,
according to everybody’s needs? God manifests to us
something out of His Being through His attributes, but these
are specified in a huge and continuous symphony of always
new acts, which bring the creation and each creature in part,
towards the final target of a full union with him. Through all
of them, he aims to accomplish this plan.”
154 “(…) the works of God do not appear to us as grouped only Uncreated Energies of God of God
according to the attributes they activate, and impart us with,
but also on sections of the plan God pursuits with the
creation. Through some of these works are inaugurated some
new periods, through some more culminant acts which are
anticipated and carried on through works related to those
ones. The creation of the world is a sum of works followed by
the works of the Providence, and the salvation is being
prepared through a suite of works, which culminate with the
Embodiment and with the Resurrection of the Son of God and
it is being applied through a series of other works deriving
from those ones.”
154-155 “The whole dynamism of the movement of the creation Uncreated Energies of God of God
towards deification, it has its cause in the dynamism of the
godlike works which aim to lead the creation to deification.
The power for the acts starting from God, it is in God, and
 through that power the creation is being brought to Him.
These acts do not enrich Him and do not change Him, for He
is above any of His acts and above all the attributes he
manifests through His acts.”
155 “The words referring to the works can serve also as names of Uncreated Energies of God of God
the being, for the works are the being’s products. And the
words can be, on one hand, new, for the works are new; on
the other hand, at the basis of the words remain some
fundamental words because of in the new works the world is
imparted with the same divine attributes, even if in an
increasingly greater depths and richness and in increasingly
thinner nuances. But the mystery of the reality of God as
Person, it is lived as such by renouncing to all the words
which indicate Hid attributes and His works, which are
directed towards us.”
2. The Meaning of the “By Itself” Character of the Divine Attributes and the Supra-Existence of God
155 “But because the essence is not really given except in a Personalism, Holy Trinity
subject, or in a hypostasis, we can say that the support of all
the attributes of God the creatures are imparted with, even
the support of the existence, it is the hypostatic - or the
threefold hypostatic - divine reality.”
156 “God is, like personal reality, the undetermined source of all Personalism
the features which are somehow determined by coming out of
Him. The divine personal reality is undetermined in a eminent
manner, for it is the hypostatizing of the supra-essence, out of
which any created essence receives its existence. We can say
that God is the three-personal supra-essence, or the supra-
essential three-personality. What this supra-essence is, we do
 not know. But it is from itself. But, like any essence, it is not
real except by the fact that it subsists in a hypostatic manner,
in persons.”
156 “God, as hypostatic supra-essential existence, He is not Tropes (Rhetorical catachresis)
framed in the category of the existence known or imagined by
us, but He is above these. Because of all the things we know
as existences, they have their existence from something else
and they depend in their existence on a system of references.
This indicates relativity or a weakness of the existences. But
the One Who exists by Himself and Who has an existence free
of whatever relativity, He is not framed in a system of
references. He has no weakness. He is the existence not only
on the superlative mode, but he is a supra-existent
existence. As such, He does not endure the existence
passively, and He is submitted to no passion and to no
suffering.”
156-157 ‘The whole life of God is act or power. All His attributes He Uncreated Energies of God of God
has them from Himself, and therefore not by sharing them
with somebody else. That’s why he has everything in an
incomparable superior manner to the creatures; this is
because all the creatures have their attributes from being
imparted with His attributes, through His works.”
157 “The life by himself, the existence by himself, the wisdom by Personalism
himself, they cannot exist as some general attributes of a
multitude of entities, which themselves depend on one
another. If the case was that, these attributes wouldn’t be
lived concretely by any of the entities, as attributes in
themselves. Their existence by themselves it would be an
 abstraction. The world, being in reality a sum of dependent
entities, it cannot be as a whole an independent reality. These
attributes cannot exist except as attributes of a unique
personal reality. Actually, only a supreme Person can be,
Himself and all His things, by Himself.”
157-158 “Even the human person, as image of the supra-existential Personalism
Person, he has somehow the quality of being n y himself. The
human person is the last to decide his acts, his thoughts, and
his words. Upon the human person there are exercised many
actions. But the human person stops those actions and he
alone decides whether he wants to transmit those actions
forwards and the form he wants to transmit they in. The
human person is not a simple part of a mechanism a
movement started from somewhere else is transmitted by. The
human person is not for the system he is part of in a certain
degree, but the human person is by himself, having the
possibility of being somehow above the system. The human
person thinks at how can be profitable to himself an action
that is being exercised upon him, an action that by doing this
it rather asks for the person’s adhesion than to get through
the person without asking for permission. The person is not
for something, but everything is for the person. Although, our
human person is brought to existence by another factor and
our person needs the connections with the elements of a
system in order to spiritually enrich himself, even though he
uses this connection in the way he wants. Our person
develops himself through the ensemble of the act he has
produced, and through the ensemble of his relations with the
 surrounding things. But also these ones are always
depending on the human person. And, in a certain manner,
the human person comes from the existence itself not through
an act of fabrication, but is sprouts out within existence by
answering a call from God.”
158 “Thus, even the human person doesn’t totally belong to the Personalism
system of references in which the nature is totally framed
through its strict rules. Therefore, only a reality of human
person’s kind, but incomparably superior to him, can have
the capacity of not belonging at all to a system of references.
In the references system of the nature everything ends in
death, in order to appear other things. Our human being
cannot exist as person not integrally framed in the system of
references, except for the fact that there is such a supreme
Person. The report with that Person isn’t identical to the
appurtenance to an in voluntary system of references. In the
report with that supreme Person, as in the report with any
other person, our human person if free. Even that supreme
Person gives the human person the possibility of a freedom
from the references system, as in some measure does to him
also the person of his fellow human. Any other person the
human person is in relation with, appeals him in order to do
certain acts, and doesn’t purely use him as passing point for
its movements.”
158 “(…) our human person is b y itself, or absolute, in the sense Personalism
that he decides in all his acts, acts which have effect in him
and in the external reality.”
158-159 “The supreme Person is by Himself in the supreme sense of Personalism
 the word. This is because he actually is from nobody and
everything is from Him: His own acts and the reality produced
by these acts. The supreme Person not only produces
modifications in the realities from outside Him, but he also
creates these realities. The existence by Himself, as real
existence and not as only thought existence (anybody could
think at it), it is subsistent, it is hypostatic, it is the absolute
hypostatical existence. This means that all the things have
their origin in the supreme Person’s power and will. This
means also that the His being is of a totally another order
than the created being. The supreme Person is supra-
essential, He is supra-existential, and He is the
transcendence of the entire creation. The reality of the
supreme Person is totally free of any references system, and
he is fully the ultimate forum of all His acts, and that’s why,
he is the ultimate forum of any other existences. Only this
explains the existence of our human persons and it can
provide us some freedom from the references systems we are
in.”
159 “Only as supreme Person God is from Himself and all His Personalism
attributes are from Himself and he can give the human
person also the possibility to be imparted with this being by
Himself quality of His and of His acts.”
159 “(…) the attributes: life, existence, wisdom, they cannot exist Uncreated Energies of God of God
by themselves except they belong to a supreme Person. But
only in the relations with such a supreme Person we feel
ourselves being inundated by His powers, as some power
which are no longer from elsewhere, as powers which are not
 longer relative. This is because we do not experience these
attributes or works like they would lack any support, as being
by themselves in themselves, or like constituting themselves
the ultimate essence. If that was the case, these powers would
inundate us impersonally, involuntarily, and totally, but in
the same time also in a mode that is being exhausted or it
annuls us. There wouldn’t be in them an incommunicable
reserve, a truly infinite reserve, out of which we can receive,
on the measure of our growth in the love for God.”
159 “That’s why the names of: “existence by themselves” or “life by Uncreated Energies of God of God
themselves”, they indicate on one hand their support in
Himself as supreme reality, and on the other hand, the fact
that all these energies have their existence, or life, from the
supreme Person. By being imparted with these attributes, we
enter a relation with the One Who is above any relation. The
support of the attributes is the One Who have them through
Himself, the One Who explains all of them.”
160 “Even the infinity experienced by us it has its support in the Personalism
supra-existent and apophatic Person, Who is therefore above
infinity and “exceeding the whole infinity”.”
161 “The existence by Himself it would have been useless to God if Personalism
he hadn’t had anybody to receive it from, or to communicate
it to. The supra-natural Revelation satisfies through its
teaching about the Holy Trinity, the both sides of the paradox.
God has His existence from Himself; but He is alive for he
receives and communicates the existence within Himself. This
last fact makes the person’s character whole, for this
character isn’t only a reality existing by itself, but it is also
 communion. The Divine Persons are interior to One Another,
namely They do not receive anything from outside
Themselves, but they are not confounded to One Another,
They being in a movement and in a communication of the
being and of the love. The total interpersonal community
intensifies to the supreme degree the character of God as
Person.”
3. The Apophatic Character of God as Supra-Existent Person
161 “The reality of the divine Person being above all His attribute, Personalism
attributes which can be defined even though He doesn’t have
these attributes from somebody else, it is the apophatic
reality by excellence. If everything that enters the range of the
knowledge, and whether everything that can be participated
to, it belongs to the category of the existence, the person is
supra-existent. (…)as image of God, even our human person
has, somehow, an apophatic, supra-existential character.”
162 “In the supra-existentiality of God resides the cause of the God
impossibility to define Him. This is because the words belong
to the order of the existence, which is possible to define.”
162 “God – being existent by Himself, namely not entering any Personalism
references system and being by this supra-existent in a
culminant manner, or He is Person – He is by excellence
apophatic, indefinable. For He is not given His existence from
outside Him, but He is Himself the source of the existence, He
is the supreme reality as Person, neither Himself is defined
and called except by using personal pronouns, or He is
identified to the existence by excellence, or to the source that
is above existence.”
162 “The One Who is truly existent, by the fact that He exists by Personalism
Himself, or He is the support of the existing by Himself, and
therefore He is supra-existence or supra-existential, God is
the supreme reality as Person. Only as the supreme reality as
Person, he is totally apophatic, for only He has existence in an
eminent manner. Of course His reality is, by excellence,
supra-existent or apophatic as subsistence of the godlike
Being, for God is the hypostatizing of the divine supra-
existent Being.”
162-163 “God speaks to us as Person to person. The faith is the Personalism, Faith
experience of this communication.”
163 “The eyes of the one who believes, they have been opened and Faith
he sees God in everything. Then “to believe” it becomes
something totally rational and “not to believe” it becomes
irrational.”
163 “Through rationality isn’t being experienced the interior of Knowledge
God, but only His quality as cause. On the other hand, there
is just in the rationality - whether the rationality isn’t
perverted by sin - the capacity of seeing God in His quality as
cause.”
163 “(…) our rationality has as support the rationality of a person Personalism
Who created it. Thus, God calling Himself as the One Who
really exists, or supra-existent, He presents Himself in the
same time as a real Person: Me. He is the Me by excellence.
The existence by Himself it cannot be but of a Person. The
impersonal essence isn’t supra-existent. The impersonal
essence would fall, in all aspects, in a references system.
There is nowhere essence that doesn’t subsist in a hypostasis.
 But the fullest existence the essence has it by subsisting in a
person, and the consummate existence it is that existing as
the reality of the supreme Person. The supreme essence is the
existence by itself, and it is a person. The essence that still is
submitted to a references system it doesn’t subsist by itself,
neither in form nor in its reality. That essence enters the
order of the existence that is determined by the supra-
existent subject.”
163-164 “Only by subsisting as reality of the supreme Person, the Personalism
godlike supra-existence can be by Itself, since only thus It can
be also for Itself. An essence or a nature that subsists as an
object, it exists for a subject who differs from it, namely for a
person, and on the basis of this fact it receives it shape from
the human person, in report with the human person; and in
report with the divine Person it even receives its substance
from the divine Person. The reality which is for another, it
receives also its existence and its shape from that one. That
reality is inferior to the person and as such it isn’t supra-
essence, but it is simply existence, in the references system.
Only a person exists for himself and only the hypostasis is by
excellence, supra-existential.”
4. The Existence through Himself – the Source of the Whole Existence
164 “Only for there is a Person as reality and supreme supra- Personalism
existent support of the existence by himself, there is
everywhere given an existence. The existence from the
accessible plan being the voluntary product of the reality of
the supra-existent Person, it cannot be neither its own cause
not the ultimate cause of an existence everywhere. Only the
 reality of the supra-existent Person, as support of the
existence by the self, it can produce - without being
exhausted - the existence on all the existence plans.”
164 “The existence from the accessible plan it is an argument for Uncreated Energies of God of God,
its source in the reality of the supra-existent Person, Who Personalism
exists by Himself. This One cannot be known and understood
by through the mediation of the existence from the accessible,
sensitive, and intelligible plan. But vice versa is true too. And
our direct experience and knowledge they cannot reach except
the existence-maker works, which sustain and fulfill the
reality of the supra-existent Person, to being us imparted with
the attributes manifested in these works.”
164 “The Threefold Supreme Hypostasis creates, upholds, and Personalism
consummates all the things, through all His inexhaustible
acts, for He is the threefold hypostasis of the supra-essence.
Our subject is the hypostatizing of a nature whose
fundamental part is the spirit, which, amongst all essences
created by God, it is the image of the supra-essence
hypostatized by the Trinitarian Persons. Only because of that,
our subject can have person character, and only because of
that our subject is endowed with an eternal stability like the
other existences do not have. (…) Only because of that, our
subject is apophatic at its turn and doesn’t exhaust himself in
acts, for his acts (or his energies) aren’t one with the essence,
as it is in case of the objects.
164 “The angels are essences at their turn.” Angels
165 “Our firmness, as hypostases of an essence in the image of Communion
the divine supra-essence, it makes us able for an
 inexhaustible, and therefore eternal, communion with the
threefold divine Hypostasis.”
165 “All the attributes or the works of God are infinite, for He Uncreated Energies of God of God
never exhausts Himself in giving these attributes as gifts, for
never the creatures will reach the end of being imparted with
these attributes, and for these attributes won’t ever stop
irradiating out of their hypostatic supra-existential ground.
But this hypostatic ground, or multi-hypostatic, it is above
the infinity of the attributes, as being their source.”
165 “We live the reality of the infinite and apophatic Person, out of Uncreated Energies of God of God
Who start all the existence-maker and deifying works, in a
relation which is as the supreme Person wants it to be. We
cannot catch and we cannot define the reality of the supreme
Person, in the mode we catch, define, and experience all the
degrees and the modes of existence.”
166 “Not only the definable existence it has its explanation Personalism
exclusively in a supra-existent reality of a Person, but the
human persons too, though they are in some degree
partakers to the supra-existence, to the absolute and to the
apophatic character of the supreme Being.”
166 “According to our faith, if there hadn’t existed a supra- Personalism
existent Person, not framed in the references system of the
nature, there wouldn’t have been possible to exist either the
human person, who is in some degree supra-existent at his
turn, and capable of an existence that not to be fully framed
in the references system of the nature – or framed with one of
his arms in this system in order to penetrate the nature with
his person character – and called to the communion with
 such a perfect and eternal existence, namely in free
relationship with the supreme Person. Only the
transcendence of the divine Person ensures the existence of
the persons as not fully framed in the nature’s references
system (after God provides them this freedom). Otherwise,
everything would fall under the nature’s and death’s
meaningless laws.”
166 “(…) without the existence of the human persons, the world as World, Personalism
creation it would seem purposeless, or as a simple showing
up of unilateral – and therefore limited – power of God, for
Himself. And a God, Who would need such a demonstration of
power, he would bear within Himself a weakness. The
nature’s world is created for the human subject, namely not
for the human subject to have the possibility of manifesting
through the world a creator power, like God does, but in order
the world to ne a means of communication between the
human person and the divine Person, in order the world to be
framed through the human person in the plan of the divine-
human personal relation.”
166 “(…) the Supreme Personal Reality, as existent or as existence Holy Trinity, Personalism
by the Self, or absolute, He is not mono-personal, but He is a
community of Persons. For He is life fullness. And the life
fullness is being lived in the community of Persons, a
community that is self-existent, supra-existent, supra-
existential, and absolute. This community of Persons decides,
in communion, all its aspects. This community of Persons is
the common source of all the acts and of all the existing
realities.”
B Attributes Related to the Supra-Essence of God and the Participation of the Creatures to Them
1. The Infinity of God and the Participation of the Limited Creatures to His Infinity
167 “The supra-essence or the supra-existence of God, that is Uncreated Energies of God of God
totally unknown to us in what is in itself, it manifests by
entering the relation with us, and by making itself known to
us, in a series of dynamic attributes. In comparison to these
attributes, the world and our being manifest some
corresponding attributes with a created and finite character.
This is because like the finite essence of the creation cannot
be explained without the supra-essence of God and without
staying in connection with this supra-essence, likewise its
attributes cannot be explained without the dynamic attributes
of God, without their connection with the attributes of God.
Moreover, the finite essence of the world and the essences the
world’s essence ramifies in, they are ordered to go upwards
towards a increasing participation to the divine attributes, by
grace.”
167 “One of the attributes of the divine supra-essence it is the Uncreated Energies of God of God, World
infinity. This attributes manifests in the endless works of God
regarding the creation of the world, the upholding, the leading
and the consummation of the world. God won’t stop, forever
and ever, to deify the world. But, generally, the world is
enveloped and penetrated by the divine infinity, and the world
cannot exist outside the connection with this infinity. To this
attribute it corresponds, as attribute of our created essence,
the limitation. But our limitation cannot exist except in the
frame, or in the bosom, of the divine infinity, by resulting out
of the power of the divine infinity, by being upholded b y it –
 otherwise it would be exhausted – and by being appointed to
participate directly to the divine infinity, and to be penetrated
by the divine infinity, and without ceasing to exist as natural
attribute of the created world. Always, beyond any limit, there
is something more, without which that limit cannot exist and
it cannot be conceived.”
167-168 “The creature cannot become infinite by any addition. The Creature
infinity is transcendent to the creature, but in the same time
the creature is conditioned by infinity, by participating to
infinity by grace.”
168 “The divine supra-essence is the source of the infinity. And Holy Trinity
the divine essence is hypostatized, but is hypostatized in a
Trinitarian mode. Thus, the infinity of the divine supra-
essence depends on this threefold character of Person of the
divine supra-essence. The Trinitarian community couldn’t be
fulfilled by having a limited character of His content.”
168 “The person of a limited essence is, at his turn, limited, Personalism, Communion
because his spirit moves in the frame of some finite powers,
and it is tied to the finite reality of a worlds of objects. Even
the communion amongst created persons, though it widens a
lot the life content of each of those persons, it still is finite.”
168 “(…) this limited content of the created realities it cannot exist World
without the power and outside the Trinitarian infinity. By
existing from the beginning through participation to that
infinity, the Creation is called to reach an increasing
participation to the Trinitarian infinity. From here it is
explained the possibility of the ambiguity that the Creation
can be regarded not only as finite, but also as infinite.”
169 “Without identifying ourselves to God, we will be elevated in Communion
the His maximum relation with us, a relation represented by
infinity, by surpassing the human pole of this relation which
is represented by limitation.”
169 “Our elevation in the divine infinity by grace, or by the Communion
benevolence of God, Who enters the direct communication
with us, it actually means a maximum communication with
Him as subject, beyond the cogitation that is accustomed to
treat all the things as objects, namely by crossing from a side
to another. In the intimate relation with a subject, generally,
you always remain within him. The more is this in the
relation with the divine subject. This means a simple
experience, but a plenary experience, of the infinite life of the
divine subject, better said an experience of His direct
manifestation through this relation for the sake of His
communion with us.”
170 “The infinity is the ambiance of God, through which He makes Communion, Personalism
Himself accessible, or He communicates Himself to the
creatures reached to the union with Him as supreme Subject.
God, as supreme Subject, or as Trinitarian communion of
Subjects, he is above infinity for He is the support and the
source of the infinity. Only by being of the divine Person, or of
the community of divine Persons, the infinity isn’t an
ambiguous, monotonous infinity, of which the human person
will be able to have enough, as in the platonic-Origenistic
theory. Only the divine Person or the community of divine
Persons is truly inexhaustible and it offers the human person
the possibility of enjoying His inexhaustible richness. Only in
 communion with God as Person or as community of Persons,
is our being able to impropriate the experience of the infinity
of God, an experience partially accomplished in the
interpersonal communion, without the human being to lose
its border according to the nature. By in himself absorbing
the ambience of the divine infinity, this infinity irradiates out
of the human person too. The human person stretches
himself, through the work that becomes his own, beyond his
borders, in infinite.”
170 “Even during the earthly life, the believer can foretaste the Communion
experience of the luminous communion with God, in which he
sees no limit, but he neither has the feeling monotony or of
boredom, but he feels continuously as at the beginning.”
171 “In Christ, after Resurrection, His humanity has been Communion
elevated to the supreme participation to the divine infinity, by
understanding the above understanding godlike and fully
rejoicing of godhead’s energies imprinted in the human
energies. And in union with Christ, all the ones believing in
Him are elevated to this participation to the divine infinity.”
2. The Simplicity or the Unity of God and the Participation of the Composed Creature to this Simplicity
171 “(…) the mode the three Persons do not contradict the unity of Holy Trinity
the divine supra-essence in, it is above our understanding.”
172 “Like our subject is simple in himself, but out of him Holy Trinity
endlessly sprout out thoughts, feelings, and acts, in a
resembling mode, but infinite higher, it is simple in Himself
also the threefold divine common subjectivity, but out of His
inexhaustible abyss endlessly come out acts, through which
He makes Himself known to us in a multitude of attributes.”
172 “For the things creates in the threefold divine subjectivity are Holy Trinity
many, they compose a composed world. Even more, each
unity from the world is constituted out of identical or diverse
elements, and therefore it is a composed one; this is because
each element of a unity it has at its origin an eternal
rationality and a special divine work, and the rationalities of
all things and the works from their basis are united in a
common rationality and work, and in the same time a very
complex one, in order to create, to sustain, and to
consummate a partial unity from the world, and on the
general plan, the unity of the entire world.”
172 “Only the human subject – to not say here about the angelic Human Body, World
subject – he is simple in his spiritual foundation. But for his
completeness he needs also a body composed out of
numerous identical and various elements, as he also need the
world, out of which his body is taken, the world being his
environment of thinking and of activity.”
172 “Each world’s element and each divine light referring that World
element, it ahs at its basis a though and a unitary work of
God, and therefore the world’s composition has, in the same
time, a unity at its basis, the world being maintained in its
mysterious unity by a unitary work, and in the same time a
diverse work, Who is One in His essence, as unitary origin of
all His thoughts and works.”
173-174 “The ontological unity of the world in God, it is firstly shown World
in the fact that all the unities existing in its frame are in
relation with one another, and with the Creator and the All-
Keeper, Who, on the other hand, He is above any relation
 which would determine or differentiate Him. Then the
ontological unity of the world in God is shown by the fact that
all the differentiated things are united too, through the
realities existing amongst them and, in the last analysis, they
are united through the efficient general rationality of the
created world. This is for the general rationality of the world it
is not divided in the genres from it. And the rationality of no
genre is divided in its subspecies, and the rationality of no
species is divided with the individuals of the species.
Therefore, there exist a general rationality of the world, with
the whole its variety of genres, a unity of each genre with the
whole subordinates species, and there exists also a unity of
each species with the whole variety of individuals belonging to
it; but there is also a unity of the individual, with the whole
variety of component elements and of accidents. And the most
accentuated and the most mysterious unity, it is that of the
human subject, through his fundamentally spiritual
character.”
174 “The unity in himself and his relation with all the things, it Human Being
makes the man able to be the true connection ring, the true
given center of the world, and also the center leading the
world towards an increasing unity. On the other hand, by
being the human being in union with God, on the measure
this union increases it unites also the world increasingly more
in the union with God. If God hadn’t been an absolute simple
unity, but he had been in the same time the source of so
many rationalities and creator and consummator acts of the
world, the world wouldn’t have been either diverse or having
 its unity (…)”
174 “The human being has the capacity of unite all things with
one another and them with God because in his thinking all
the things meet each other, and through his will the human
being can accomplish a unity in him, a harmony with
everybody and with God. That’s why the human being can be
called “the big world” (macrocosm) for he can spiritually
comprise and master all the things.”
174 “The One Who restored and consummated the unity in Him - Christ
between all the things and God - He has Christ, just because
He has been both God and man. Because the man didn’t
move towards consummating his unity with God and with all
the things, God has made Himself a man in order to heal, in
the humanity he assumed, the “tearing apart” emerged
through sin, and to recapitulate all the things in Himself, and
us with God.”
175 “The man who believes, he firstly unifies himself in himself, Human Being
by surpassing the division between soul and body and
amongst his diverse tendencies. This can be accomplished by
strengthening the spirit, a fact that equals the setting free of
the body and of the spirit from the passions which weaken
the man and divide the man in himself and in the reports
with his fellow humans and with God.”
175 “The simplicity of the divine monad, Who also has in Himself Tropes
a dynamism in report with the creation, being imprinted also
within man, it sets the man free from all the diversity of
movements and desires, or imposes over all the things, the
movement and the desire towards God. By renouncing to
 direct his cogitation towards various finite objects - seen in
themselves - the man concentrates the power of his spirit,
even through those things, towards the One Who is above
composition, in some kind of knowing above knowledge.”
175-176 “In this understanding we bring the whole simplified richness Tropes
of the knowledge of the things’ multitude, and the experience
of life, likewise the bee brings in the honey drop the pollen it
gathered from all flowers.”
176 “By achieving the unity or simplicity in God, the composition Resurrection
of the creature overcomes the force of the decomposition, of
the corruptibility. Thus, through the Resurrection of Christ,
the bodies achieve the incorruptibility (the lack of rottenness).
The corruptibility is overwhelmed by the unitary force of the
spirit.”
176 “In hell takes place (…) an extreme tearing apart between soul Hell
and body, and even between the tendencies of the soul and of
the body, as it is amongst people, and as it is between man
and world.”
176 “The unity he accomplishes in himself and with God, in Union with God
Christ, the man extends it, through his effort, to the reports
he has with his fellow humans too. The lines the people follow
are tied in a continuous and increasingly tighter
communication that ascends towards the same source and
target. All the people reach a supreme simplicity and union in
the divine simplicity. But this simplicity equals the supreme
plenitude. God and all the created things will have a unique
simplicity and plenitude.”
176 “The plenitude we tend to, it is above the duality between Union with God
 present and future, between virtues and knowledge, between
good and truth. By having everything in God, we will no
longer tend towards another target. We will be even above the
difference between divine and human, as Saint Maximos the
Confessor says. This is because the believer who reached in
God, he no longer is different from God, although according to
their nature the creatures remain different from God, and
amongst them.”
176-177 “In this teaching it is being expressed, actually, the faith in Communion
the eternal perfect communion of our multi-personal
subjectivity with the divine subjectivity in Three Persons. In
this communion the whole universe of the objects it will be
made subjective. We won’t feel any separation between our
person and objects, and between our person and the other
human persons. The things accentuate their separation in
report with the person when a person opposes, by using the
things, to other persons, or when those things are forcedly
taken away from him by the other persons.”
177 “Some people can go also on the opposite direction, towards Tropes
an increasingly deeper internal tearing apart, towards a
separation from god and from their fellow humans. The pride,
the greediness, the anger, and the immeasurable lust, are the
factors for this separation, and of the tearing apart in the
human nature, and the impediments standing in the way of
the open and full communicability amongst people. These
factors also increase a false complexity of problems, of ideas,
of tendencies within people and amongst people. It is a false
complexity, because it actually moves in the same monotony
 of the passions, which manifest through it a lack of satiation
at infinite, or a “infinity” of the finite.
177 “Often, interminable psychological analyses, which apparently Tropes
notice also other states and the soul’s impulses those states
cause, and other reports amongst people, these analyses only
move within this infinite of the finite, of the essentially
identical monotony, within a labyrinth of which infinite paths
turn back in the same limitation, while giving birth to an
increasingly complicated language, increasingly nuanced, and
increasingly diverse; but this language I increasingly
complicated and increasingly nuance, while still being in a
finite blind alley, and not being there any light projected from
beyond it.”
177 “It is the inferno that is closed in a monotonous composition Hell
and it deepens this composition in a tearing apart and in a
“finite” complexity. It is like a road that is, on one hand,
impossible to abolish, and on the other hand, this road is
endlessly macerated.”
177 “The man is incapable to leave the passion of the infinity even Trope (Oxymoron)
when he totally closes himself in finite.”
3. The Eternity of God and the Time as Interval between God and Creature and as Environment of Growing up
the Creature for Participating the Eternity of God
a. The Eternity of God – Plenitude of the Trinitarian Communion
178 “(…) God is Person and, as such, He can live on multiple Personalism
registers, or better said on two main registers: the register of
existing in Himself, and the register of the activity for another
person.”
178 “The One Who is in Himself above the time, he meets the Uncreated Energies of God of God
 temporal creatures through His energies.”
178 “The eternity of God is comprised in the inexhaustible Personalism
fountain of His existence by Himself. The general existence
couldn’t be born out of void. And the existence by the self it
cannot be except a personal existence. It is the supreme
existence like supreme person, Who, being in Himself
inexhaustible, He is ultimate source of all the acts manifested
in His life. Properly said, God, the One from above any
determination, or the supra-existent One, he is even above
eternity. As eternal, we experience God in comparison to us,
for he deigned to enter the relation with us.”
178-179 “The eternity cannot be the quality of an inalterable Time
substance (even if we would conceive this inalterability as an
eternal composing and decomposing), and neither it can be
the quality of an eternally valid law which exists in itself.
Such a substance, as external object, it lacks the most
essential dimension of the inexhaustible character: that one
of the interiority. And such a law, as object of the rationality,
it cannot exist in itself, without a substance, or without a
rationality which to be able to cogitate it out of the same
eternity. The eternity cannot lack the most essential quality of
the inexhaustible character, one that must be in the same
time a dimension of the life in plenitude. An eternity that
lacks the free and conscious life it is, in the best case, an
ambiguous eternity, lacking the plenitude of the experience,
and therefore it actually is a false eternity. Even the eternity
of a pure rationality it is a monotony that kills, and
consequently is a limited one.”
179 “The true eternity must be the quality of a consummate Time
subjectivity, for only this one is totally incorruptible and it
possesses the most essential dimensions of the inexhaustible
character and of the infinite novelty of manifestation: the
interiority and the free will. Only the subject is totally not-
composed, inexhaustible in his possibilities, and free.”
179 “But there is no true life where is no communion. The Communion
plenitude of the life cannot subsist except in the perfect
communion amongst perfect subjects.”
179 “According to the Christian teaching, it is a false eternity both Holy Trinity
that one of an unchangeable substance and that one of a
continuous becoming. Above those false eternities of
Parmenides’ and Hegelian provenance, the true eternity is
that of the Holy trinity. The Trinity of the perfect Persons it is
the plenitude; The Holy Trinity explains everything. The Holy
Trinity remains eternally unchanged in His love, but the love
if the life.”
179 “The eternity is the life and the life is movement; but it is not Tropes
a, identical movement, in a circle, because this one is
monotonous and finite as modality; neither is a movement of
one towards and exterior another, But it is a movement
above any movement (…)”
180 “Only in the consummate communion amongst the Communion
inexhaustible subjects and in the reciprocal interiority of their
infinity, only there it is the inexhaustible, unlimited, and
eternal life. And the ones who participate to such a divine
interpersonal communion, they receive, at their turn, the
eternal life.”
180 “The inexhaustible life of the subjectivity cannot consist in a Personalism, Life
passing from the preoccupation with a thing to the
preoccupation with another thing. The eternal life of the
subjectivity cannot depend on finite objects, even though
these objects are thought by the subjectivity and they are
infinite in their number. Such a life, even it had been infinite,
it would have made out of finite moments, or it would have
been composed out of finite thoughts. If that had been the
case, God would have had to think at finite things in order to
have life – His life it would have depended on what it is finite,
limited, and perishing. Even in the divine life there would
have took place a continuous passing, and that it wouldn’t
have been a true eternity.”
180 “The life of the eternal subjectivity it must be a imperishable Life
plenitude in all regards; it must consists out of a love for
another subjectivity and in a consummate union with this
subjectivity who has the same plenitude, in order to be, in the
same time, inexhaustible life. The life of the eternal
subjectivity it is an infinite reference to his subjectivity
contemplated in another self, in order to truly be love, and
eternal and inexhaustible love; the life of the eternal
subjectivity it is a reference to another self, who is also the
bearer of his infinite subjectivity and who answers with the
same eternal, inexhaustible love.”
181 “A divine self he loves with an eternally inexhaustible love, Love
what it is characteristic to him, or his plenitude, as it would
be that of another self, and this in reciprocity. This is the
godlike life. This life is in accordance to the inalterable
 plenitude. It is the same infinite existence of the love, the love
of an infinite person directed towards a person who is worthy
of a infinite love, and vice versa, but within the same
subjectivity. Otherwise the infinity would have been an
unbearable boredom, if it had been the appanage of a singular
conscience, or it would have been nonsense, if it had been the
appanage of a substance or of a law aiming towards nothing.”
181 “The godlike life it is a continuously present infinite plenitude, Time
which is not even felt like continuity; this is because where
the continuity if being felt, there is also felt the passing and
the future is being waited for. In the godlike life there is no
past, because through past it is being measured the distance
crossed towards consummation; there is no future too,
because through future it is being repeated an advancing
towards a consummation which is not possessed on the
present; in the godlike life there is a present without any
reference to the past or to future, for it is being lived always in
plenitude.”
181 “God is eternal; for there is no surpassing, at Him, of the Time
existent communion, towards a fuller communion. Such a
surpassing it is possible only when the being is limited and in
the same time it is capable of growth. That’s why only the
human being is capable of surpassing, and this is because
the human being isn’t fully submitted to the nature’s laws of
repetition and because the human being can grow up out of a
truly infinite existence.”
181 “(…) the human being’s growing capacity it wouldn’t be Personalism
developed except from a beginning to an end, and therefore
 the human being’s thirst for reaching the infinity and the
eternity, if there had been no existence of a supreme person -
and therefore eternal and infinite.”
181-182 “The godlike life isn’t a without beginning and endless Communion, Life
petrifaction, but it is a living communion amongst the
supreme Subjects. God is above any mode of determined
existence, and any determined existence shows just because
of that, that it hasn’t everything in itself.”
182 “The eternity of God it comes out of His plenitude, and it Time
comes out of the fact that he isn’t part of any system of
references and He is above the existence.”
182 “Only because God is through Himself the plenitude above World
any determining and becoming, and above any growing up or
decreasing, God was able to create a world destined to be
imparted with His eternity, an eternity understood as
plenitude of the interpersonal communion. This is because
the creation of the world wouldn’t have any other purpose.
And a world that exists through itself as an impersonal
reality, which grows up and decreases in a closed circle, it
wouldn’t have any reason and it would be totally
inexplicable.”
b. The Eternity of It Bears in Itself the Possibility of the Time
182-183 “God is the true eternity, or he has the true eternity, for He is Time
a perfect community of supreme Persons, above any
limitation. Only such an eternity it makes possible the
understanding of the time and of the report the eternity and
the time are in. Such an eternity can no longer be considered
as irreconcilable with the time, but, in the same time, such an
 eternity cannot be considered as identical to the time. The
time isn’t something contrary to the eternity, the time isn’t a
falling off the eternity, but the time neither is an ongoing
eternity. The godlike eternity - as life in plenitude, as dialogue
of the eternal and perfect love amongst subjects who are
internal to one another – it bears in itself the possibility of the
time, and the time, it bears in itself the possibility of being
imparted with eternity, a fact that can be actualized in the
communion with God by grace.”
183 “God, by being eternal interpersonal communion, he can Love
enter love relationships with the temporal beings.”
183 “God has created the world in order to make it partaker to World
eternity or to the communion with Him, not by the world’s
being but by grace, by imparting the world with the eternity.
This is because the eternity, by being transcendent to the
temporal creature, it cannot come as temporal additions but
only as a gift from another plan.”
183 “The Saints are imparted with a fore-tasting of the eternity of Saints
God while they still are in the course of their terrestrial life.”
184 “While during the temporal life only the Saints reach to be Saints
partakers, in some moments, to eternity, at the end of this
life, on the eschatological plan, all the ones who believed and
strived to life according to the will of God they will be
imparted with eternity, for they will be imparted with the
communion with the uncreated God.”
c. The Creature Achieves the Eternity by Moving towards God, in Time
184 “The creatures achieves the eternity by moving towards God, Time
in time. Out of this fact we can see that God has created the
 people and the world for eternity. But one can achieve the
eternity by moving towards God, a movement that is being
accomplished in time. Thus, the time is the environment
through which the eternal God leads the creatures towards
their resting into His eternity.”
184 “The creatures must reach the eternity through an own effort, Time
and effort that is helped by the grace of God. From here it
results the positive necessity of the movement and of the
time. Thus, the movement in time is used by the divine
eternity for attracting the created beings into the divinity’s
bosom.”
185 “The movement used by the rational beings in order to reach Movement
from existence, through good existence, to the eternal and
happy existence into God, it is a movement through will, and
this movement is called in the rational beings as work.
Through work, these rational beings advance towards God, for
they purify themselves of passions, they achieve the virtues –
amongst which the highest one is the love – and thus, being
liberated from passions, these rational beings know the
godlike rationalities of the things, or they know God in all the
things. This is a road towards ethical consummation, of
enrichment in knowledge. At the end of this road God appears
to them, or He enters the loving communion with them.”
186 “The Holy Fathers highlight the fact that, the one who has Love
become wholly of God, he participates to the eternity of God,
for in this case God too has become wholly his. But this
means a total love between man and God. But one reaches
this state through effort and in time. But the love starts from
 God as an offer and He makes this offer continuously. The
man’s love it is only an answer to this offer, and the man’s
love couldn’t have taken place if this offer hadn’t been there;
this offer is in the same time a power the man is given in
order to answer God. This means that the eternity of God it
keeps the creature’s time tied to itself, or the creature’s time
is continuously tied to the eternity of God. Moreover, the
eternity of God is present within man’s time through the offer
of His love, an offer that provokes and helps the man to
answer.”
d. Eternity, Time, Eon
187 “The eternity that will be installed at the end of the time it will Time
be a concentration of the entire time, together with the efforts
made by people, a concentration that till will be penetrated by
the divine eternity the man entered in full communion with.”
187 “The eon becomes time when there appears the creation with Time
its movements, and the time becomes eon when the creation
stops from its movement into God Who is above movement, as
One Who have everything in Himself from ever, and forever
and ever. The eon exists as virtuality of the time in the bosom
of the divine eternity, without merging with it, as a rationality
of the time related to the rationality of the cosmos (Acts 17:
26).”
187 “God gives the created things their real being and he sustains Uncreated Energies of God
their development through His Uncreated Energies of God. In
this sense, God is also Himself present in the created things,
with His eternity.”
187-188 “The time started, without any doubt, in the same time with Time
 the created world. Though, without a preexistent eternity, the
time couldn’t start. But the time isn’t either a simple period
between the endless periods which were and which will be.
The eternity from before and that one from after the time, it is
something else than the time. But the eternity explains the
time, the time that comes out of eternity and it ends into
eternity. The time was into eternity as a virtual eon, and it
ends into eternity as actualized and made eternal eon, with all
the realities lived as unfolded time. And the eternity is at the
basis of the time. The time, as unfolding of the eon, it is some
kind of ladder stretched towards eternity, or a work of the
eternity towards the created world. The time is the ladder
stretched towards the eternity of God put to me at hand,
according to my measure, through a work of God on my level.
This is because I cannot live yet the eternity as such.”
188 “The time as such it doesn’t remain exterior to the creature, Time
but it becomes since the beginning a condition of the
creature’s ascension. But it is equally true that the creature is
made to surpass the movement and the time. One could say
therefore that the time is the condition or the dynamic
relation of the creature which hasn’t reached into God yet, a
relation with the eternal God. Once the creature has fully
reached into God, the creature installs itself with its time – a
time that has become eon now – in the eternity of God. Then
the relationship of God with the creature that reached at the
union with Him it has gained a maximum intimacy. In fact,
this shows how much the creature is made for God, and how
much the creature is tied to the eternity of God.”
e. The time, as Interval between the Calling from God and Our Answer
188-189 “Love is the self-offering of a self, to another self, and the Love
waiting for that one’s offer, as answer to the first one’s offer.
Only in the immediate and full answer of the one whom the
love is offered, it is removed any waiting, any temporal
interval, by being accomplished the immediate union. God
offered us His love since our creation. But our answer to the
Self-giving of God it isn’t a self-giving of ours which cannot be
fuller, namely to remove the waiting and the hope of a fuller
giving. We are limited a creatures, but in the same time we
are capable of exceeding ourselves and we tend to surpass
ourselves. This fact introduces the time, namely the past with
our discontent because of what we have done and because of
the degree we have self-given us in, and the future with its
tendency to be more and to self-give ourselves more.”
189 “The eternal God places Himself in a relation of waiting in Time
report with us. Thus appears the report between Him and
time. From here we can see that God keeps the time tied on
His eternity. The eternity accepts the time within, namely god
accepts the creature that lives in time, into His eternity,
though the time represents also a spiritual distance between
the created persons and God. Thus the eternity is both in
time and above the time. There remains a distance between
us and God, but in the same time this distance takes place in
the frame of the love, namely of the eternity of God. The
distance is therefore the time, as waiting for the eternity
directed towards creatures and as hope of the creature
directed towards eternity.”
190 “In God, the duration of the waiting is reduced to zero, for the Love
love amongst the godlike Persons it is simultaneous in the
whole its perfection. Not being there any room for growing up
further and not existing there the possibility of falling off this
simultaneity and consummation, the godlike love persists, as
offer and answer, in an eternal bilateral (or trilateral) act.”
190 “The partners God created, of the love amongst themselves Love
and with Him, because they couldn’t be like Him, by nature
and by themselves, bearers of His infinite subjectivity on all
its aspects – therefore also of love -, they must reach by will,
to the perfect relationship in love, and therefore to eternity.
They cannot reach the eternity except through the unlimited
answer to the unlimited Self-offer of the eternal god, for only
by doing so they open themselves to the eternity of God, or
they are able, by doing so, to participate to that eternity.”
190 “The divine Persons, They do not receive the eternity from Love
outside Them, because They do not receive the plenitude of
the life from outside Them by answering the love of a superior
being. The being created with a limited existence, they must
answer the love of God in order to open themselves to Him,
and they cannot do that except gradually. This means growth
and effort. Therefore their answer couldn’t be from the
beginning a self-giving and, consequently, a love equivalent to
the divine offer, and therefore having a simultaneous
promptitude and a consummate plenitude. To this, God offers
them, at his turn, gradually and on the measure of their
growth and depending on their capacity of answer, His love.
Thus, their full answer will take place when God will fully
 offer Himself to them, after the created beings would have
been grown up in this direction.”
190-191 “In the relation with the created beings, God gradually Uncreated Energies of God of God
actualizes His energies; God doesn’t communicate with the
created beings by His integral essence, as He communicates
in the internal life of the Holy Trinity.”
191 “On this our path towards eternity, God Himself lives together Uncreated Energies of God of God
with us the waiting, and therefore the time, on the plan of His
energies or of His relations with us. And this is because He
Himself lives voluntarily the limitation of the offer of His love.
Let’s see, for instance, the history of the revelation and of its
full actualization. God lives simultaneously His eternity in the
inter-Trinitarian relations, and the temporal report with the
created spiritual beings; or, even in His relations with the c
created spiritual beings, He lives both the eternity and the
time.”
191 “This is a kenosis voluntarily accepted by God, for creation, a Love
descent (katabasis) in report with the world, a kenosis that is
lived simultaneously to the eternity of His Trinitarian life. God
lives both of these by the fact that he makes felt the offer of
His eternal love even in our temporal moment. But that
means that in our necessity to answer, we live too, not only
our temporality but also the eternity wherefrom this offer
comes, even though we only partially answer it, or even
though we refuse to answer it.”
191 “God waits, “with long-patience”, for our turning back to him, Paradox
for our awakening, to the love He offers us. But,
simultaneously to these, He enjoys the non-temporality, or
 the absence of the interval in the reciprocal manifestation of
the love amongst the Trinitarian Subjects. What increases
even more the paradox it is the fact that the joy of the intra-
Trinitarian love it coexists with the waiting for the answer of
the human person and with the sadness for this answer’s
tardiness.”
191-192 “The time means to God, the duration of His waiting for, Time, Love
between His knocking on the door and our deed of opening
that door. He doesn’t enter, forcedly, the people’s heart. The
time involves in this sense, also the freedom and the respect
God grants to the conscious creatures. The union with God,
in love, it cannot be accomplished without the people’s
unforced answer to His love. But God, by waiting for, he lives
the time without forgetting about His eternity, without getting
out of His eternity, whilst us, when we hear His voice, we live
a time without being aware of eternity.”
192 “The sight of God concerning us, it stretches over the entire Paradox
future, and that is why he waits for us with long-patience and
He is satisfied with less than we would be. He is in waiting, or
in time, and he is above waiting too, in eternity.”
192 “For the acts of God of offering His love, they depend on the Time, Love
levels our capacity of answering it has reached at, we can
speak about a “history” of the revelation and of the action of
God in His relations with us, about an advancing of His,
together with us, in our becoming. But because by our
becoming we do not reduce only the duration that separates
us from the full union with God, but we also accomplish a
continuous advancing in the loving atmosphere of His Person,
 we can say that our time is being gradually filled up with an
increasingly stronger felt eternity. And God, by waiting with
hope for us and by living our continuous getting closer to
Him, he has the eternity equally present in the time he is
waiting for us.”
192 “The duration between the offer from god and our answer to Time
it, it is not, forcedly, only gradually being reduced. We could
answer quicker if we wanted to sooner participate, by grace,
to God. And some people actually answer quicker. But others
disappoint God in His waiting for them.”
192-193 “God announces the future through prophets. He announces Paradox
the future benefactions or the future punishments from Him.
This means both that His deeds depend on time, but also the
anticipated embracing of the time. Out times is a reality to
him too, but He still is above time. He is above time by the
fact that the man is internally moved by the offer from God, or
by His appeal, by the fact that we are moved towards an
answer by the eternal love God offers us. Through the action
continuously manifested through appeal, God is like an arch
stretched over the interval between His offer and our answer,
between eternity and time. Only when be become totally
insensitive to this offer, only when we no longer have within
us any preoccupation with answering, only then we no longer
depend on the work of God, and we n o longer are kept by His
work in a movement towards eternity. Thus, God makes His
eternity efficient by the fact that we are being led, towards
this surpassing, by the power of His intra-Trinitarian love,
and therefore due to the eternity of God, due to his love, and
 due to his life above time.”
193 “(…) we are always stretched before ourselves, we are not Time
locked up in what we are, and we neither have reached at
what we want to and our existence requires us to, and we are,
relentlessly, on the way, or travelers. The time is the
expression of the fact that we do not remain and we cannot
remain in what we are, but we neither have reached that
plenitude we can rest ourselves in; we are hanging on above
the abyss. This is also shown by the fact that we always look
for a more satisfying meaning of what we are and of what is
around us.”
193-194 “What is within us, it is the searching for, it is the tendency Time
towards future, towards leaving behind what we are, and the
stretching towards another target (Phil. 3: 14; the epektasis of
Saint Gregory of Nyssa). This fact attests that we never have
within ourselves the sufficiency of the existence in time, and
that we are made for eternity. A definitive or prolonger resting,
in the present moment, it is not possible as long as we still
live an insufficient life, namely in time. The present moment
is a moment stretched towards the future; this present
moment it is not exclusively a present moment. We do not
have, proper-said, a present, because we do not have within
us a con summate, infinite life. Only God, Who is the plenary
existence, he is an eternal present. And we can rest ourselves
only within Him, for in Him we have the life without
limitations. This doesn’t mean that we mustn’t work on each
moment. But each act, though an immediate act, it is for the
future, it is stretched towards future, and we are alive only
 because we are stretching ourselves towards the future
through the present act. If we want to remain in the state we
are in, we are dead, and we are in a life that it is being
exhausted in a moment.”
194 “Through time we are hurrying up towards more satisfactorily Live
answering the appeal of God, and the offer of His love, and
God Himself draws us towards this, he attracts us within
Him, as in the true existence. This is for the answer we have
already given, it no longer keeps us in existence, for God
launches towards us in within us a more advanced offer, and
therefore a more advanced energy, corresponding to what
follows to the state we have reached to. That’s why we must
make ourselves dead to the present moment, in order to work
in the present for the future, in order to find out in the future
our true existence. We must leave what exists now, for
something that doesn’t exist yet, because what exists now it is
about to become dead.”
194 “The time, as duration, it always is an interval, or the Time
movement between two ends of a bridge. We cannot endure
remaining within interval.”
194-195 “There is something ambiguous in the time. The time exists Time
and it doesn’t. Thus it was seen by Saint Basil de Great. The
time is the launching from and about to become dead state,
over the void, towards a plenitude. The time is the feeing away
from Egypt through the Sinai Desert, towards the Promised
Land. Remaining on spot, it means dying. We must launch
ourselves forwards, by renouncing to a condition menaced by
death, with the sure faith that we are going to find the
 plenitude. The time is leaving of the present as apparent life,
as a life being menaced by death, by passing through the void
that leads to life, by passing – in a certain way – through the
Cross. The Cross is placed between all the moments, and
after each Cross, the following moment comes to us as a gift
from God. This movement over the void, we are doing it out of
the hope in God, by listening, out of faith, to the appeal of
God, in order to reach the Promised Land. Actually, this
means no longer living for yourself, but for the One Whom
you haven’t found yet, or you haven’t found Him fully: dying
to yourself. This means accepting the death of an apparent
life in order to find the true life. It means defeating death
through death. Living in time it means living out of the grace
of God, or death and obtaining the life out of the hand of
God.”
195 “But only because this waiting for death, to yourself, it means Life
accepting to live out of God, this death brings the true life.
Otherwise, you die unwillingly toward each instant that
passes, without you achieving the life.”
195 “One cannot enter to God except in state of sacrifice, says Time, Personalism
Saint Cyril of Alexandria, namely in state of death, a death
wanted toward yourself, in a total self-giving to God. Through
this, the time implies in itself the greatest freedom the
creature has. Without this freedom the time would be
meaningless. If this freedom had been fixed in good, as God
is, it would have been eternal. If this freedom had moved
monotonously in a circle, there would have been not seen the
purpose of the movement and of the time. If God had been
 moving the creation towards Himself without granting
freedom to the creation, we could ask ourselves why He didn’t
bring it to Himself from the beginning. In such a case, the
eternity would have been also lacking its freedom – it would
have been a impersonal eternity, an eternity of the relativity.
The time presupposes the communion of the supreme
Persons, a communion that have brought to existence
persons who are created free.”
195-196 “The time doesn’t exist in the perfect communion of the Communion, Time
supreme Persons, but it is explained out of this communion,
for the Holy trinity wants to attract in this communion also
other persons who do not exist from eternity, persons who are
created on this purpose. Over time, it is manifested the
freedom and the capacity of ambivalent decision, towards the
communion with other persons and, in the final analysis,
towards the communion with the supreme Persons, or
towards the definitive closing in itself of the created conscious
being. The time ceases to exist in the consummate
communion with the supreme Persons, namely in the infinite
plenitude of the communion, either in the sinking of the own
void. These are the two eternities, or stops of the time. In the
eternity of the consummate communion there is the full
freedom and a unique and supreme meaning for all the things
and a movement above movement; in the solipsist eternity
there is the incapacity of any movement, and therefore of any
freedom.”
196-197 “The one using the time as road towards the eternity of the Hell, Time, Personalism
hell, instead of using it for increasingly surpassing on himself,
her advances from the present state in order to gain a more
accentuated state of domination. Through this he advances in
death, because he doesn’t get out of himself in a real manner
and, due to this cause, he doesn’t accept to launch himself in
the interval that leads him towards the other subject and,
finally, towards the divine Subject. He doesn’t live the time as
a death toward himself and as a leap in eternity. That’s why
he continuously fears the biological death. He uses the time
for advancing in himself, in order to strengthen himself in his
selfish ego, in order to deepen himself in time. This is the time
that leads the being further, in death, in void. And it leaves
the being in that emptiness. The one leaving only in time, by
fighting only in this sense against advancing in the biological
weakening, he is spiritually dead, and he won’t be able to
resurrect out of death towards life. This time cannot be
properly considered as time for life, because it is an interval
between persons, between the human person and the divine
Person. It already is, before ending in hell, an apparent time,
or an apparent interval, because the person doesn’t really get
out of himself and the person doesn’t gain any increasing of
the life, nothing really new; because the person doesn’t move
beyond himself, he doesn’t move in the temporal interval in
order to overcome it through the self-giving towards the other
one and, finally, towards God. That time that is only an
interval between person and the things the persons wants to
grab and accumulate, or between person and the other
persons regarded as things to be dominated and exploited, it
isn’t properly said a real interval, but it is an apparent
 interval, and advancing in the own desert, to the total death.
To this self the succeeding moments aren’t a grace of God,
through which the man can advance in God, but a curse
through which the man increasingly deepens himself in the
definitive death. That man fears the time and he doesn’t see
the whole value of the time.”
197 “Only as interval , and therefore as connection between Time
person and, finally, as connection between the human person
and the godlike Person, the time is real and, through this, the
time is positive, it is progressive, and it is creator, as the
person’s advancing in uniting his life to the others’ life and
with the life of God. That time is real as movement of the
human person beyond himself, in order to surpass the
interval, and not in order to get rid of that interval.”
f. Only by Surpassing the Time, and not by Avoiding It, We Can Reach in Eternity
197 “We reach in eternity only by surpassing the time as interval, Time
and not by avoiding the time. This is because only by
surpassing the real interval we unite ourselves with the
supreme Person in love. This is because as long as it persists
within us a remnant of egotism, namely as long as we haven’t
surpassed the interval by crossing it, the supreme Subject
doesn’t fully give Himself to us, either because the leap from
within me isn’t total, it doesn‘t represent a sacrifice, or a gift
of my being, or because after a leap lasting only for a moment,
I withdraw again within myself.”
197-198 “Of course, surpassing the interval amongst us, and between Time, Personalism
us and God, it remains always insufficient during our earthly
life, always braked by sin, by egotism, even though we
 accomplish a progress. On the other hand, I do not search for
the supreme Subject through the subject of the neighbor, and
I am even condemned not to fully find out either my neighbor.
I do not find in him the continuous essential “new” that gets
me out of myself that gives me life that escapes me from
death, by surpassing, in report with him, in a great measure,
the interval. One must notice that this surpassing of the time
it doesn’t get the man out of the interpersonal reality, as in
the Platonic conception about eternity. On the opposite.”
198 “In this stretching of mine beyond myself, towards the other Personalism
one, I want to find him like as self-giving himself to me. The
person of the other one is the most precious gift filling me up
with life, but only if he remains in the same time person,
namely he gives himself freely, and he isn’t grasped as an
object. Only the person can be such a benevolent gift of
himself, for only the person can give himself freely, and only
this gift fills me up with life. But the other one gives himself to
me for, at my turn, I give myself to him. Getting out of myself
it is, from another point of view, the giving of myself. Getting
out of myself, I am no longer mine, but I belong to the one
towards whom I am getting out. But I can give myself
completely, or infinitely, to the other one, only if I see through
him the infinite God.”
198 “(…) We won’t have power to completely give ourselves to one Personalism
another and to God, if we do not receive within us, from a
superior Another, the impulse in order to give ourselves thus.”
198-199 “The impulse that Christ imprints it within us, in order to give Christ
ourselves, an impulse given to us through the Holy Mysteries,
 it doesn’t make us ceaselessly giving ourselves, but our giving
of ourselves it if followed by a withdrawal within ourselves,
namely we do not totally and definitively surpass the interval.
All these delays in giving ourselves to God, they also manifest
the delays in giving ourselves to others. We have the thirst of
a consummate and absolute adequacy between the appeal
and the answer to love. But this adequacy cannot be lived
except from and in God, through the full trust in Him, by
accomplishing His commandment to fully love each other, by
fully loving Him.”
199 “God by living the interval between our answer and His appeal Personalism
and the appeal to love our fellow humans, he lives all the
pains growing up between the partners who haven’t reached
yet the full love.”
199 “God participates somehow to the man’s sufferance. We use to Love
say that God will suffer if the man doesn’t answer His love.
But God suffers not because He would need Himself our love,
but he suffers for all the sufferings appearing within us
because of our refusal to answer His love, and to our
reciprocal request for a complete and unfaltering love. God
gives us His benefactions in the shape of His love and of the
love amongst ourselves. Whether we refuse this love, or its
plenitude, through our complete and unwavering refusal, we
refuse the benefactions from God. We refuse Him. The
sufferance of God for us it comes out of the sufferance we
sink ourselves in by doing that. This sufferance comes out of
the fact that he cannot make us share His benefactions due
to our refusal to accept His love.”
199 “The interval between the offer of love from God and our Love
answer to it, it takes time also because the necessity of a
spiritual growing up of ours, through our free effort. The
people get mature gradually. We cannot continuously give the
most adequate answers to the requests addressed to us,
before a certain time to pass. Here one can see the
importance of the lessons of the past generations, the
importance of the human dialogues, of the experiences they
are based on, of each person’s thought. God directs His
demands towards the people and He communicates the gifts
of His love to the people, depending on their spiritual level.”
200 “The historical time forms a whole, an unfolding eon, within Communion
which people are influenced by other in good or in evil. That’s
why we are going to be judged as a whole, by taking in to
account for judging each one of us, the influences he suffered
from others or he exercised upon others, upon the whole.”
g. The Time Fallen from the Range of the Eternity, It Becomes a Tormenting Immobility
200 “As long as we preserve a spiritual mobility, the time persists Time, Hell
with its double possibility, conform to the ambivalent capacity
of our liberty: as an occasion of fallings and raisings up, as
road to the luminous eternity or, a contrary, towards the
darkened eternity. Our time will cease, in the same time with
this capacity which is characteristic to the time, when God
will reckon that he can give us the possibility that our answer
to love to be simultaneously to the appeal made to us, or
when we will be definitively and totally closed into our
loneliness; when the request and the answer of the dialogue
will fully cover each other, when there won’t be either request
 of answer - when there won’t be request because there won’t
be answer to it, and there won’t take place an answer because
the request for it will no longer be heard. A continuous refusal
to answer the love and to offer oneself, it will fix the spiritual
creature in a total helplessness of communicating. Then there
will be no waiting for, and no hope.”
200 “When the possibility of an y communication will cease, for in Time
this state there will b e nothing new, one can say that then
there won’t be a properly said time, because there won’t be
anything of the eternity in that time (we mean out of the true
eternity) and that time will be empty of any content. This is
the insignificant time, an inutile time because of its total void,
because of the absence of any movement of any direction and
of any target. That will be a miserable eternity that is even
beneath time.”
200-201 “The endless monotony of the void and the plenitude Uncreated Divine Energies
represent the two radically differing forms of the eternity: the
first one is the dead eternity, the second one is the living
eternity. The time which can advance towards the plenitude of
the true eternity, it is a creator time. That time absorbs life
out of the infinite godlike energies, transferring that life on the
created plan.”
201 “The time that has totally fallen off the range of the eternity, Hell
that time no longer has anything even out of the character of
the time, being an eternity opposed to the true eternity. That
time is not longer properly said time, because it no longer is a
succession of always new states, states which are stimulated
by the hope of reaching further into eternity, but it is an
 eternity of the monotony, of the void, within which the hope is
no longer possible, neither the waiting for or the fulfilling.
That is the time empty of substance or of the succession
having a meaning, because there is nothing to waiting for,
and there is nothing being done within that time; this is
because such time is n o longer attracted by eternity. That
time is the unique endless state, lived as a curse, as a
petrifying, or as a conscious death. That time is the
impossibility of the darkened eternity of the hell, the outer
darkness (of the existence), the absence of the lived life, but
still a torment.”
201 “The not-changeability of God, to which He makes partakers Love
the one who increase in love, it is a not-changeability in the
fullness of the love life, above which there cannot be anything
else.”
201 “The not-changeability of the hell it is the total void of the life. Hell
The ones who are in this state, they totally have broken
themselves from the dialogue of love, which kept them
hanging on eternity. Their life is no longer properly being an
existence.”
201-202 “The time coincides to the becoming, for it tends towards the Hell, Time
full communion with God, it tends towards eternity. The
becoming isn’t within God, neither it is in hell. Admitting a
becoming in God it means no longer seeing Him in the
plenitude of the life and no longer recognizing the plenitude
either in the Creator. The time will no longer exist either in
heavens or in hell. There won’t be a time in heavens because
the ones from there they have God as plenitude; there won’t
 be a time in hell because nobody being there could tend
towards God any longer (Rev. 12: 12). But this won’t be a
resting. This is because the void without hope it is a torment.
“Their worm won’t ever rot” (Isa 66: 24; Mk. 9: 44, 46, 48).
The time is a grace given for repentance (Rev. 2: 21) and a
hope. But the ones from hell will no longer have this grace.”
h. The Temporality, Filled Up with Eternity in Christ, and His Connection with Us
202 “While God offered the conscious creatures, before Christ, His Christ, Personalism, Uncreated Divine
love through things and through the uncreated divine Energies, Love
energies, into Christ God gives Himself to them as Hypostasis.
In Christ it is accessible for a full communion, the godlike
Hypostasis Himself, to us on our human level. The divine
Hypostasis surpasses in Himself the interval between
Godhead and the mankind, and between Him as God and us.
But this state is accomplished for us only in a first fruit and
virtually.”
202 “The human will of Christ fully answers His godlike will. But Christ
through this it isn’t suppressed the distinction between them.
The godlike will it remains always the one that offers, that
calls, that asks for the answer, and that imposes a
responsibility; the human will it remains the one that
answers.”
202-203 “By the fact that the human will of Christ it answers for the Christ
people, it asks for the people, this will persists in a connection
with the people’s temporality, with their aspirations, and with
their impediments. And this makes Christ to live also as God
these connections with the temporal humanity. As long as we
won ‘t be all of us in the consummation of the answer to the
 offer of the godlike love, Christ remains too, even more than
in quality of God before the embodiment, in connection with
our temporality, though, on the other hand he has brought in
this temporality, as Subject of the eternity, also the power of a
more complete answer of the people to the divine offer.”
203 “The embodiment of the godlike Word and the fact that in Him Christ
coexists the surpassing of the temporal interval between man
and God and his connection with the temporal people, they
show too the connection between the godlike eternity and the
human temporality.”
203 “The Son of God embodied Himself in order to help us Christ
exceeding through our movement the temporal interval that
separates us from the full communion with God. He does, in
some manner, this movement together with us. That’s why He
still is in this interval, though, on the other hand, He is above
this interval.”
204 “The eternity is solidary with the time but without being Time
confounded to the time. The eternity is the origin and the
perspective of the time and the force moving the time towards
it. At the end, the eternity will overwhelm the time, and it will
give the time the quality of eternity. Then will no longer be
time (Rev. 10: 6), for we won’t have within us except the love.”
4. The Supra-Spatiality of God and the Participation of the Spatial Creatures to It
a. The Space, as Environment of the Communion with the Basis in the Holy Trinity
205 “God is above space because the space limits. But in the same Space
time, He is present in the whole space, without the parts of
the space to be inscribed in Him. God is above the space as
He is also above time, He being above a “when” and a “where”,
 as also He is above “how”, because all of these would limit
Him, they would determine Him, and they would define Him.
He is above these for He is above any system of references, as
supra-existent, or apophatic. But He is in all things in a non-
spatial and non-temporal mode, for all the things receive their
existence through Him. He is in all the things, for He is in all
His acts which are referring us, acts which are creator,
sustainer, and consummator, acts through which He enters
our system of references, or our plan of existence, for He is
The One Who produces and determines these acts, and
makes Himself accessible through them.”
205-206 “God is supra-spatial as subject Who is above composition, Space
apophatic. But consummate subject he can be only in perfect
communion with other supreme, infinite subjects. And just by
doing that, in Him it is given also the possibility of the space,
for in the difference between the divine Persons it is given the
possibility of the alterity of some finite persons, who to be
attracted to the communion with Himself. And the finite
persons, by not being in the beginning in a perfect
communion amongst them and between them and God, the
distance separating them from the consummate communion
it takes the shape of the space, like it also takes the shape of
the temporal duration. Thus, the space it is the form of the
relation between the supra-spatial and infinite God and the
finite persons, the form that makes possible their movement
amongst them, but through this it makes also possible their
movement towards God, because God cannot be found
outside the communion with other persons.”
206 “Of course, there are created subjects who have as interval Angels
between them and God, or amongst them, only the interval of
the duration, like the angels are.”
“But God isn’t monotonous in His creator action. He also Space
created subjects clothed in material bodies, in order to make
out of the material forms an environment of spirituality and
therefore images of a visible beauty. These subjects clothed in
material bodies, they need an adjacent experience, and
therefore they need a space. And they even need a wide space
for movement. This is because like the time is given for the
freedom of the created subjects, likewise is given the space for
their freedom to get closer or to move away, or to remain at
the distances which are between them. There is given a time
and a space for maintaining the “longing” or the “desire”
amongst the created subjects, but also in order to give them
the possibility to move away in case they do not love each
other.”
206 “The Holy Trinity cannot show His visible image except in the Space
created beings, which are placed in a common space. In this
sense, the space as common environment of the human
persons stays in a direct connection with the Holy Trinity. But
like the Trinitarian Person are interior to one another,
likewise the human person are partially spiritually interior to
one another, and they can become increasingly interior to one
another, and with this they are somehow present in the whole
space, or they are above the space.”
206-207 “In the Holy Trinity it is given both the origin of the space and Space
the unity of the space, through the difference amongst the
 human person and through the unity amongst them. Each
human person has in himself the whole space, or he is
connected to the whole space, for his body is explained out of
everything that is in space, and the soul has a content
gathered up out of the whole space. And the persons united
amongst them, they bear together the whole space. The space
is a unity bore by each person and in common by all the
human persons; but the space though it is surpassed by the
human persons in a unity of them that is beyond space. It is
shown in this too, the quality of the human persons of being
bearer of the image of God, One in being and threefold in
Persons, existing a not-confounded unity amongst all the
human persons.”
207 “Understanding the space out of a purely individual
perspective it is impossible. It is true that each human person
considers himself, somehow, as a center of the space, but on
the other hand he gravitates towards the other persons,
establishing equilibrium between him, as center of the space,
and the other persons, as centers of the same space. If there
had been a sole human person, he wouldn’t have needed
space and he would have felt himself lonely in that space or it
would have considered that space as unreal.”
207 “When we say that God has conceived and has created the Space, Personalism
space, we must bear in mind God the Holy Trinity. In a God
Who was a sole Person, there wouldn’t have been a sufficient
reason for creating the space. The space is tightly tied to the
interpersonal communion. The space gains and maintains a
surer reality when I refer it not only to myself but also to
 other persons, when I can say and I ought to say: from me to
that person there is that much distance.”
207-208 “The space is also a tormenting reality – if somebody uses it Space
for avoiding the communion -, and it is a positive reality –
when it serves as environment for manifesting a communion
that is not confounded. Like the time, the space too can be
used in an ambiguous manner, but it is always used as a
form of a relation. The space gives the human being the
possibility to withdraw from before another person, but also
to approach that person. The space is given as an interval but
also as a connection between man and man, as the time is
too. We can preserve and increase this interval, but we also
can reduce it and totally overwhelm it, as we can do too with
the interval of the time.”
208 “The space, as reality for the world, it is given to be surpassed Space
by realizing a perfect communion between us and God, and
amongst us, in the likeness of the Holy Trinity. Thus the
space it has its origin and its end in the Holy Trinity, as the
time too.”
b. The Space Is the Distance Tied to the Temporal Duration and Both of Them Need to Be Surpassed as Interv
al between the Appeal from God to Love and Our Answer
208 “Being ontologically above the space on a certain degree, we Love
need to surpass it by will and by grace. If the time is duration
between the appeal of God to love and the human answer, the
space is the distance this duration is tied to. The interval
between the appeal to love and the perfect answer of the
people to this appeal, it is constituted out of duration and
distance. Both of them represent a distance between world
 and God, but in the same time both of them are given by God
as a distance that has must be surpassed. Both of them are
given as distance between human persons, as an interval
between the one’s appeal of love and the answer of another,
but as an interval that must be surpassed. The time interval
is called duration and the interval of space is called distance
in a strict sense. But both of them are distance or interval in
a broad sense.”
208-209 “In both these sides of the interval there is God with his Space
eternity and omnipresence, as a ridge and as a force that
attracts the people and it urges one towards another, and
towards God. The spatial distance it represents a temporal
duration too. In order to surpass the first one I must surpass
the second one too. But I can be very close to someone from
spatial point of view, and in the same time to be at a great
distance spiritually, fact that equals to a great temporal
duration I must travel. Surpassing the spatial distance to a
person it still doesn’t mean exceeding the temporal duration
top that person. The temporal duration it is itself a distance
and it wants to cause a spatial distance. Once surpassed the
temporal duration between two persons, the spatial distance
between them it almost doesn’t matter anymore, or, however,
it is easier to conquer. Once surpassed the spiritual distance,
or the temporal duration, the spatial distance loses its
tormenting character, or the surpassing of the first one it
easier brings the surpassing of the last one. This highlights
the fact that the spirit overcomes the space, and that the
space no longer matter to the ones who are united in spirit.
 What distances more profoundly it is the temporal duration.
God as Ghost is everywhere with us. And surpassing the
distance between us and Him it is a matter of time, and not of
space.”
209 “The time as duration will come to an end, but the space Uncreated Divine Energies, Love
won’t cease existing but it will be overwhelmed. The one who
will answer immediately and fully the appeal of love from God,
and from his fellow humans, he will be everywhere with them,
without his variety to cease somewhere. God will be
transparent and felt through His energy, through all the
things. But also each man will be present to each one,
through his energy, penetrated by the divine energy, through
all the things.”
209 “The saints see even in this life, at distance, and they act at Saints
distance.”
c. The Duration and the Distance Are Overcome through Spirit
209 “It is paradoxical that, the more time somebody has for Communion
others, the more he overcomes both the time and the space.”
209 ‘The duration is overcome through spirit. And since the Time, Space
duration has been overcome, it has been overcome the space
too through spirit.”
210 “Trying to overcome the time in an exterior manner, through Communion, Time, Space
speed, we remain locked up in time, we remain in the empty
of communion duration. Even if the moments of the duration
are quickly spent, the duration’s plan isn’t surpassed. If we
quickly traveled the road to the intended target, we always
find other targets, or we remain in the tormenting duration of
the loneliness. The external speed can takes us quickly to
 somebody, but if we haven’t overcome the internal distance,
we quickly slide by the person we have reached at.”
210 “One can defeat the time only by remaining with another Personalism
person. This is for then each person will have time for another
person, and there won’t be any person neigh to which there
won’t be another person having time for him. The space is
overcome only by spiritually traveling the space and by much
remaining in the external space, and not by flying over it. By
spending much time for some persons and by much
persevering in spiritually traveling some spatial distances, we
become used to find through all the things both their variety
and their eternity and infinity. The eternity and the infinity we
will find, they will be rich eternity and infinity, and not
abstract and monotonous ones.”
210 “We are given the time and the space as an inevitable road Communion
towards the eternity and the infinity of the life in God, and
therefore we cannot get rid of them because they are gifts
from God. In the moments of total communion, in the loving
contemplation that absorbs the other one, a mystery above
space, indefinite and inexhaustible, the space is overwhelmed,
it is swallowed, and it remains behind.”
210-211 “Generally, in the loving relation between persons the space is Personalism
transfigured, being overwhelmed by the subjectivity of that
person. Our of the loved person it irradiates over the space a
transfiguring light, that makes the space around that person
to be filled up with the soul of that person, and it makes the
space from around that person to be filled up with that
person, and to be personalized. It is about an overwhelming of
 the space through the inner light of the person, an
overwhelming that can have several degrees, to a swallowing
up of the space for our experience. The love songs highlight
this.”
211 “Saint Simeon the New Theologian continuously repeats that Personalism
when Christ shows Himself to him in light, he no longer
knows if this takes place in space, or outside the space. A
contrary, when nobody loves you, you do not feel but the
space, the loneliness eats you in the space. And when a
person hates you, the whole space around that person it
becomes unpleasant, unbearable, so that you do not know
where to run in order to escape the irradiation of that
person’s presence.”
211 “Even when a person is absent from the space we are used to Tropes (Oxymoron)
see him, his absence is felt as a special absence, or the space
is felt like amputated by that person’s absence. That person is
present even within his absence. In a way, that person
continues to be present by the special energy of his
subjectivity. But this presence is not a full one, and therefore
it awakens even more the longing for his full presence. This
“absent presence” it gives birth, very strongly, to the
“longing” for fulfilling the place with the respective person.
From here we can see that the space isn’t for being by itself.
The absence of any person from the space it makes the space
somehow lacking life, dead. He doesn’t contain the full sense
in itself, or only for the isolated self. It is the ambience of a
person, in the relation with me. It is made to be filled up with
the plenitude of the communion, in order to be the context,
 the environment of the communion, the place for meeting and
for interpersonal relation, the environment for reciprocal
revealing, accomplishing its purpose through a
transfiguration and overwhelming of itself by the
interpersonal communion.”
211-212 “The space existing through the relation between us it is “our Space
space”, and not mine. A space only for me, it wouldn’t make
any sense – it would be tormenting.”
212 “The space receives its full meaning only when we see it as Communion
communion environment of God with us. Our human
communion needs space, but it wasn’t able to create the
space, though it can transfigure the space, it can make the
space subject. But this means that only a communion of
supreme Persons could create the space, and not for Them,
but for us, for we are made in the image of the supreme
communion. And an obvious making subjective of the space it
cannot be done except in the full communion with the
supreme communion.”
d. The Space, as Communion Environment, of God with Us
212 “God has given existence to the space out of an internal Communion
possibility included in the Trinitarian life, in order to be the
space to us, a communion environment between Him and us,
and amongst us, in the image of the Trinitarian communion,
a communion we are going to increase within. God has placed
the space as interval to be surpassed, between His without
interval communion and our communion amongst ourselves
and with him, a communion that, because it still not is
perfect, it still has an interval within it, and between it and
 the Trinitarian communion.”
212-213 “The space is the kind of our communion in movement Communion
towards the target of the perfect communion, towards
surpassing the interval the space is representing. Through
this environment we must ascend in the direction of the
perfect communion with God and amongst us, in the likeness
of the Trinitarian communion. But we cannot do this without
the descending, by grace, of the Trinitarian communion to us.
God is omnipresent in space as loving Trinity, and as source
of our love for Him and amongst us, by increasing our union
with Him and amongst us, but without being confounded as
persons. Through the omnipresence of the God in Trinity, it is
given from the beginning an ontological unity of all the things
in diversity, in the same diversified space, and in the diverse
unity of our beings which tend towards increasingly more
unity. Like the time will be overwhelmed in the interiority of
the reciprocal and perfect communion, so it will be
overwhelmed the space too in the interiority of the same
reciprocal and perfect communion, in the perfect human
inter-subjectivity, by being elevated in the divine inter-
subjectivity.”
213 “Our ascension towards the perfect communion has multiple Communion
stages. The God in Trinity is descended each time, through
His energies, on the level the conscious being reached at in
the communion amongst them and with God. God wants to
lead us to the target of the full communion, through this
descending to us; He wants to lead us to the target of the
surpassing of the time and of the space, that separates us
 from the full communion, through the various descending to
each of us, for we are at different distances from one another.
God comes at diverse temporal and spatial distances through
each human being. And each human being is at another
temporal and spatial distance from Him. Once we have
reached the target of the perfect communion between Him
and us, there will no longer be a variety of distances, but God
will be equally close to us, equally intimate, wherever and
whenever, so that, properly-said, there won’t be any difference
between here and there, between then and now, but we will
simply be in the divine eternity and infinity, lacking the past
and the future, or here and there.”
213-214 “But it can happen also the opposite: by overcoming the Hell
spatial distances, to be at insurmountable spiritual distances.
It can happen that the people to convert the shrunk external
distances, or the closeness imposed them against their will, in
huge and insurmountable distances. And actually, the
experience we are living today, it shows us as verisimilar the
almost sure perspective of the shrinkage of the distances
almost to be annulled, with the occurring of true precipices
between people. There seems increasingly possible the
perspective of a “petrified precipice” (Lk. 16: 26), that can no
longer be removed from it place. The external distance
between “here” and “there” it can become minimal or
indifferent, but there can take place a petrifaction of the
spiritual distances, a fact that no longer gives to a person the
urge and the possibility to move himself towards another
person. In such a case, God Himself with His uncreated
 energies, as being before a connection bridge, as longing and
attraction amongst people, He withdrew. Thus, the loneliness
will have a supra-temporal and supra-spatial character, in a
bad way, or sub-temporal and sub-spatial. This loneliness
was being prepared while the person still was on earth, by the
fact that the egotist “had no time” for others, in order to
overcome the space, and, through this, he neither had
“longing” for others, because he didn’t feel the need to cross
over the distance towards them, or he crossed that distance
not to reach somebody but to cross further. The egotistic
speed overcomes the time and the space not in order to get
closer to somebody, but to slide past him.”
214 “At the end, not only the time will be surpassed in a double Eschatology
immobility, but also the space. The times will be surpasses
through the stability in the infinity of the communion with
God and amongst the people united with him, either through
the impossibility of advancing any longer towards God and
towards the fellow humans, so that the time will become
inutile. Likewise, the space will be surpassed through the
transparence of God and of any fellow human all over the
space, through the accentuated seal put of each person by the
Person of God, either through the impossibility to any longer
advance towards the communion with God and with the
fellow humans, because of the hostile transparency of the evil
angels and of the fellow humans who are hostile to us, all
over the space. The presence of these ones will throng us so
much, or the space will be so much marked by them, that
there we will no longer perceive a space, like no longer will
 perceive a space the ones who will be in the perfect
communion with God and with the fellow humans. Of course,
the thronging of the ones who will be in hell, because of the
hostile faces of the evil angels and of the fellow humans from
there, it won’t contradict a terrible loneliness of the person
being there. The “ugly” face it causes to you the “ugliness”
with the sense of loneliness. The loneliness in case of
everybody is indifferent to you it is less tormenting than the
loneliness caused to you by everybody’s enmity. In the first
case you are in a space you know you can surpass it. It is a
remediable “ugliness”. In the second case you no longer have
around you a space you still are to meet somebody in,
somebody who is interested in you. The “ugliness” in this case
is definitive.”
215 “Like in the supra-temporal happy stability it will be Eschatology
accumulated the whole experience gathered during time,
likewise it will be accumulated in the supra-spatial existence
the whole experience of the acts committed within space. The
supra-temporality of the creature it will be the eon in which
the time will be wrapped and filled up by the eternity of God,
and its supra-spatiality will have wrapped in itself the whole
space. In the light of the face of Christ and of all the things
which will meet us, it will be reflected all the good things we
have done, whilst in the dreadful face of satan and in the
enmity of the ones from hell there will be reflected the whole
evil we have done and the torment of our conscience. The time
and the space we have lived in, they do not disappear without
any trace, but they remain like joy or like torment.”
e. The World Is a System of Rationalities which Are Unified in Man and Especially in Christ
215 “The dynamic factor of increasing the unification of the world World
and of unifying the world with god, or of exceeding the space:
it is the man. The man is from the beginning the connection
ring between the world’s parts and the space’s parts. But the
man is called to gather all these parts within him, in a
maximum manner. That’s why Saint Maximos the Confessor
prefers to call the man not as “microcosm” but as the true
“macrocosm”. According to our faith, the man is the world’s
ring by the fact that it is connected through his parts, but
especially through his rationality, to all the world’s parts. This
is because the entire world is a system of concretized
rationalities, a system that the human rationality gradually
gathers it in itself, in collaboration amongst its subjects.”
215 “The man becomes, or becomes again, the factor of world’s Human Being
unification only on the measure he liberates himself from the
passions which separate the people. The virtual union of
everybody it is gradually actualized and it is progressing
upwards, namely the man lead all the things towards their
union in God. The believer, liberated from passions, he
surpasses his separation from his fellow human, and then he
surpasses the separation between him and the sensitive
world, which he gathers it and he spiritualizes it in himself,
and then he surpasses the separation between creation and
God, b y gathering the creation into God.”
216 “The union of the people with the world and with God, it was Human Being
fully accomplished firstly in Christ, as the divine Logos Who
restored the human rationality in a totally dispassionate
 work. The Son of God has made Himself a man, for the man is
the unifier ring of the world.”
216 “In Christ, God has accepted also spatially, a kenosis. Christ
Properly-said, God has come through Christ in the maximum
closeness to the people, though with His being He hasn’t
ceased to be present everywhere. The kenosis would actually
consist in the fact that He has made Himself accessible,
noticeable at maximum as God, through the assumed
humanity, through the body that has taken place into the
space.”
217 “The Eastern Tradition (…) admits four things: the Human Being
accessibility of God it is revealed through the divine energies;
the human is capable, through purification of passions, to
become the environment of manifestation of the divine; the
human it has been elevated in Christ on a maximum level of
deification, or of being penetrated by divine, but without
ceasing to be human; the divine is thus than can manifest
through the purified human.”
217 “Above all, the Son of God, by taking our nature in His divine Christ
Hypostasis, He can through this nature – more than any man
– to be open to the en tire mankind, and He can, more than
anyone, to gather the entire creation in Himself.”
217-218 “In Christ the human nature is deified not only through the Christ
uncreated divine energies, but also through the divine
hypostasis Who bears it, and Who manifests Himself through
it. That’s why the divine energies which irradiate our of His
human nature, they do not irradiate by starting out of a
foreign hypostasis, but out of the own Hypostasis of this
 nature, Who is in the same time the Hypostasis of the divine
nature, of Christ, Who is in connection with us, as man,
through His humanity organically tied to us, and He
embraces us also like a God of everybody. The Son of God, by
making Himself the Hypostasis of a human nature that is not
close in an own human hypostasis, He is some kind of
foundation of all the human hypostases. As such, He is,
likewise, the foundation of our entire natural and of grace
works and us, by being comprised in Him, we embrace
together with Him the whole created world.”
218 “God is to us in a maximum virtual closeness in Christ, and, Christ
if we actualize through faith and through the freedom of
passion the union with him, we can unite within Him with all
the believers and, in the same time, we will have the whole
space caught in the range of the divine-human energies of
Christ, which irradiate within us. The distance between us
and God, and amongst us the humans, it is thus surpassed.”
218 “A number of people, by maintaining themselves at a spiritual Paradox
distance between them and Christ, the embodied Son of God,
they put Christ in the situation to see Himself also at a
distance from them. These people are deceived by the idea of
the maximum accessibility of God and they do not believe in
Christ. Thus, though on a transcendent plan God is with His
being everywhere, in the order to the accessibility Christ has
assumed it, there is the following paradox: on one hand God
is in Christ in a maximum closeness to all the people, but on
the other hand He accepts to be kept at distance, following to
be searched for, or not, by them, while he wants to come close
 to them. Namely, in Christ, God accepts the space, of course
in order to surpass the space, to embrace the space with our
help, by embracing us without confounding us to Him, and
without annulling the space related to the people.”
218-219 “The distance between us and God it is surpassed by Christ Eschatology
not only in the descending of God to us, but also through our
ascension to God. And in Christ all of us have surpassed the
distance between us and god. But, though, not in an
actualized manner. Only Christ has surpassed also as man,
both virtually and in an actual manner, the distance to God.
But towards people Him too hasn’t surpassed in an actual
manner the distance towards everybody, because some people
force him to remain at distance. But we can only in Christ to
surpass in an actual manner the distance to God and the
distance amongst us. In Him it is reached our eschatological
target that we also can reach: the overcoming of the time and
of the space. These ones are overcome not only between us
and god, but also amongst ourselves as human beings; this is
for we are recapitulated in Christ and there is no longer a
distance amongst us too.”
219 “In Christ God is next to each human being, not only with His Christ
being, but also with his energy, ready to take action. But He
doesn’t remove forcedly the distance between Him and us,
and amongst people. He asks for our free love for this
distance to be removed, batter said he asks for the answer to
His love’s offer, that was so obviously and so impressive done
through embodiment and by accepting the cross for us.
Surpassing the distance it is a matter of liberty and
 spirituality. And when we do not use the freedom and the
spirituality for surpassing the distance towards Christ-God,
we do not either use it for surpassing the distance towards
our fellow humans, a fact that is damaging to us. This is for
the recognition of God in Christ it would mean the recognition
of our entire value, shown us by God by the fact that He made
Himself man. But Christ doesn’t want to pluck this
recognition, from the people, forcedly. By not removing this
distance on a daily basis, God accepts in Christ a new
kenosis.”
219 “The Cross is unavoidable on the road of surpassing the Cross
distance. Accepting the human face as His face it is itself a
Cross to God. Only through the Cross the closeness is being
achieved. But the Cross lets to our human being, in the same
time, the freedom, despite the risk of not recognizing God
under the man’s image. In this is hidden, paradoxically, a
misunderstanding of the man’s value, by the people who do
not accept God. But the coming closer through Cross it is a
force that doesn’t cease to work for removing the distance.
219-220 “Generally, after the embodiment of His Son, the presence Personalism
and the almightiness of god has entered a dynamic phase,
through which he exercises His power of attraction upon us,
by helping us in a much more active mode than before, for us
to surpass the distance between us and Him and amongst
ourselves. The presence of God is not static, namely
permanently and everywhere the same. This is because His
presence is a presence that is being actualized amongst
Persons, out of a Person that is accessible to the human
 persons. For it is a new presence, namely the presence of the
embodied Hypostasis (though not with the body), namely on
the plan of the human accessibility, that was initiated
through the personal will of God, of God threefold in Persons.”
220 “The new, accessible, and active presence of God into Christ, Church
it extends its actualization also for people, within Church. It
tends to become out of virtual omnipresence, and actual
omnipresence. On the eschatological plan it will become an
obvious actual omnipresence. Now it is an actual presence
within Church, for the Church’s members recognize by faith
that Christ is in maximum objective closeness to the people,
and due to the Church it can become, through their faith, an
actual presence to them. But this presence increases in
intensity, in each one, on the measure of his effort or spiritual
sensitization.”
5. The Almightiness of God and the Diverse Powers of the Creatures, Due to the Participation to the
Almightiness of God
220 “Like God is in Himself supra-temporal and supra-spatial, but God
he makes Himself present in time and omnipresent by
descending to the relation with the created beings, which are
temporal and spatial, likewise He is above almightiness, but
He makes Himself Almighty by descending to the relation with
all the things which have, by being imparted with Him, some
power.”
221 “God surpasses any power. But, the One Who has in Himself Personalism
the source of all the power, or the source of the whole
almightiness, and Who is its cause, he isn’t lacking the power
because of this, but He is above the power, in a positive
 meaning. This implies also Hi character of Person, for only the
person is more than the power he manifests or he wants to
manifest it; and only the godlike Person is above the power He
manifests of He wants to manifest it, a power that is always
unlimited in Its source.”
221 “One could say that also a nature conceived in a pantheistic Personalism
mode it is inexhaustible in the manifestation of its power. But
the nature is monotonous in its manifestation; the nature is
maintained in a cyclic repetition; the nature dissolves the
existent individuations, in order to compose identical others.
The novelty in its manifestations is insignificant. A contrary,
the person is always new in his manifestations. The human
person, in quality of creature, he is new on the same plan of
the created order. The human person is only the image of the
infinite novelty of the divine Person on the plan that exceeds
the created limited order.”
221 “If the creatures would be only individuations benefiting of a Uncreated Divine Energies
created power, one could contest the existence of God as
differing from nature and as having a real almightiness. But
the creation participates not only in the created form to the
power of God, but also in the uncreated form. This is
equivalent to the direct and always new and infinite
participation to the almightiness of God as Person. Only the
participation by grace, to God, it proves His existence as
differing from nature. From here comes the importance of the
participation of the creature to the uncreated energies of
God.”
222 “All the forms and the stages of existence have come to Uncreated Divine Energies
 existence, they persist, and they are being developed through
the participation to the power of God, freely offered and
offered in a indefinite variety, either as basis of the natural
powers, or in the direct form of the uncreated energies. (…) In
this the creation is given the possibility to grow up towards
infinite, by participating to the infinite power of God, above
the limits of its created power.”
222 “The almightiness is involved in the quality of absolute Person Personalism
of God. A reality having an object character or a character of
an impersonal force, such a reality cannot be almighty,
namely powerful from all points of view, because it hasn’t
power upon its own movements, because of being submitted
to a system of laws. The reality that is not free in what
concerns the own movement or lack of movement, rightly
speaking, it hasn’t any power. Such a reality is the support of
a power and in the same time it has no power, not to say that
this power is, in a way, strictly limited. A power submitted to
some laws it requires to be explained, and its explanation
cannot consist but in a will; and this will by producing the
power, it establishes in the same time some laws to it, as
limits. The true almightiness doesn’t have but an absolute
will.”
a. The Almightiness Is the Power of a Person to Do Everything He Wants
222 “The formal definition of the almightiness is: the power of a Personalism
person to do everything he wants. This definition hasn’t in its
sight a will that limits itself in its acts, according to what the
subject knows that he can do. That wouldn’t be almightiness.
The power of such a person it would be limited.”
223 “If a power without will, as that one of the impersonal or Personalism
involuntary movements, it is not a true power, the will that is
limited in its manifestations by a power that is smaller than
its sphere, it would indicate a subject; but not an absolute
subject, but a subject like the human subject, who cannot
overcome all the obstacles, or he cannot do whatever he
wants. In both cases the almightiness lacks. In both cases it
is given a limited power, a power that needs an explanation;
and this explanation cannot be held except in an unlimited
power, and therefore in a personal will that can do everything
he wants.”
223 “To God, no act is committed independently of His will. And God
the divine will doesn’t choose its objectives either depending
on the conscience of a limited power or arbitrarily, but
depending on good, for the good is one with His being. This is
because God is “the subsistent good” as says Dionysus the
Areopagite. Or, “to God the good coincides to the being”, as
says Saint John Damascene. Any objective God would choose
arbitrarily, that objective couldn’t be outside His being, or to
be outside the dependence on His will, being given the infinity
of His being. Not being possible to work against Himself, it
means not being possible to work against His being. And if
the almightiness is solidary to the infinity of the divine being,
being possible to work against it, it means falling off the
almightiness. Therefore, there is only one thing God cannot
do: He cannot fall off the state of being able to do whatever He
wants.”
223 “The good by excellence, or the absolute good, it coincides to Good
 the consummate being, or to God Himself, also for the motif
that the good cannot be abstract, or purely cogitated, but it is
a subsistent good, which is as such a reference of a person to
another person. A good that doesn’t refer consciously,
therefore to another person, it is not a good. Thus, the
absolute good is the relation or the perfect love amongst the
absolute Persons, Who form a unity that goes to a maximum,
allowed by the fact They do not confound to each other. And
for the good in God it is eternal, this good isn’t else but the
eternal maximum and not-confounded unity amongst the
Three Divine Persons. The eternal good is the Holy Trinity.”
b. The Almightiness, as Reserve of Increasingly Greater Gifts of God towards the Creature, after through
Creation God Has Extended the Good of the Communion Outside Himself
224-225 “All the power acts of God, directed towards outside Himself, Personalism, Communion
being conform to His being - to the good -, like interpersonal
communion, these acts are extended also as a foundation and
as a consummation of the communion of other persons with
Him, and amongst those persons, like the communion
amongst the Trinitarian Persons. This extension of the good
as communion amongst persons, it cannot consist into a
multiplying of the godlike Persons. The godlike persons
cannot become, over time, more than three. On a contrary
case, they wouldn’t be godlike persons. And a multitude of
eternal persons, produced on the basis of an internal
necessity, it would be countless, and this would make
impossible the perfection of the communion amongst those
persons. And if God wouldn’t be able to bring to existence also
persons who aren’t godlike but who still are capable of
 communion, God would be locked up in Himself and He
wouldn’t be able to voluntarily manifest His almightiness.”
225 “God, being decided to work outside Himself, according to His God
being, or according to the good that is eternal interpersonal
communion, he uses His power in order to create persons
who move themselves towards the communion with Him and
amongst themselves, on one hand, and on the other hand, to
be set these persons in this movement by Himself, by coming
close to meet them. On this purpose, on one hand, He seeds
in them a power of natural movement towards Him; on the
other hand, He strengthens this created natural power of
theirs, with the uncreated power of His benevolence, a
benevolence that comes to met them.”
225 “All along the movement, but especially at its end in God, the Uncreated Divine Energies
creatures enjoy the uncreated energies of God, namely they
enjoy the consummation of their being and of their power, by
participating to the godlike life fullness. The power we are
given by God, it has as purpose the actualization by us, in
work, of our natural power which we are given by God too,
actualization which is not else but the movement we are
imprinted with and which is directed by our will and by our
conscience, towards God, as towards our own good.”
227 “By manifesting His power outside Himself, in order to elevate Kenosis
to the communion with Himself, or towards the good, other
persons, God sets in work, out of His almightiness, the power
for creating some persons who are limited in being and in
their natural power, and the gradual granting of His
uncreated power, on the measure of their capability to use it,
 in order to not be overwhelmed by that power. This is the
kenosis or the descent of God in the manifestation of His
power.”
227 “The created beings are wonderful, for they are capable of Creature
receiving God whole, within them. God have created a being
that is capable to become god by grace, a nature capable of
being, on this purpose, the nature of a divine hypostasis.”
227 “God descends and He is worshipped freely, namely not being Kenosis
forced, in His manifestations, b y any internal law, neither by
any external law, in order to give the subjects the possibility
of freely manifest themselves, the possibility of freely
accepting the communion with Him. This is for the condition
of the communion is the freedom of the ones who are
accomplishing it. The kenosis of god is therefore the condition
of extending His internal communion, as Good, with other
person than the Divine Persons. But, on one hand, just this
voluntary descent in order to extend the good or the
communion, it is the sign of His absolute liberty and power.”
237 “According to our faith, only an absolute Person can bring to Personalism
existence, out of nothing, persons who, though they are
created, they are absolute too, being able to freely oppose
even Him. Then, in the creation of such persons, who are
absolute in a certain sense, it is manifested also the trust God
has in His almightiness, namely the surety that these persons
won’t endanger His almightiness, being given the fact that He
is absolute by His being, unlike these persons who are
absolute by participating to Him, on the basis of His will.”
228 “The kenosis God accepted, it isn’t an identical, definitive Kenosis, Uncreated Divine Energies
 state. God descends to creatures in order to elevate them
increasingly higher towards Himself, and to say so, Himself
goes up in granting some increasingly higher degrees of
power, and therefore of manifestation of His power. The
eternal reserve of this constantly higher giving it is His
almightiness. Thus, the power God has given to the creation,
having as it purpose the ascension of the creation to
participate directly to His uncreated power, or to His energies,
it is also a condition of the almightiness of God with the
creation, by being this power given to the creation also
solidary with the time and with the space.”
228 “The limited power, as source of the always higher movement Personalism
of the creature towards the infinite God, it will find its
fulfillment which it cannot find it in itself – as the time and
the space, within which this movement takes place -, when
God will give Himself wholly to the creature, above the
movement from within the creature. When the creature will
participate to the unlimited life and power of God, but without
merging with Him, the creature always having the conscience
that is rejoicing of God, namely through participation, and not
by being.”
c. The Accent the East Puts on God as All-Keeper and less as Almighty
228 “God manifests out of the infinite reserve of His almightiness God
or of His supra-almightiness, as much as it is necessary for
the preservation, for the salvation, and for leading the
creature to the consummation of the communion with Him.
God doesn’t manifest His almightiness in a capricious
manner. The term All-Keeper, that is preferred by the Eastern
 Church, it highlights that the almightiness of God, in its
report with the world, it has exited the indeterminate state
and - voluntarily and out of love for the world – it has defined
itself as power on a level that is bearable by the world and in
the world’s benefit, and not against the world.”
229 “In the Eastern Church God is glorified for the gifts He gives Salvation
to the man, towards man’s deification. The Orthodox East put
the accent on the upholding, sheltering, and helping kindness
of God (God as escape, as shelter ), and encouraging the
human aspirations and virtualities, on the trust in these, on
respecting the human freedom. The salvation is seen as a new
descending of the godlike life within people, as opening the
perspective of the people’s full impartation with God, through
resurrection and deification.”
229 “The Orthodox Churches always upholded the progress Progress
aspirations of the peoples. In the Christian East it has been
highlighted the idea of an energetic and giver God, Who
communicates to the people increasingly higher energies on
the measure of their growing up, in order to bring them to
always higher stages, therefore to the benefit of the world and
in order to lead the world towards consummation.”
229 “The Christian East put the accent rather on the love of God God, Christ
for the world, out of the desire to lead the world to the full
communion with him in love, whilst the Occidental
Christendom accentuated more the almightiness of God, Who
wants to keep the world respecting Him. At its turn, the
reigning of Christ it never was considered without its
connection to His kindness. It rather has been seen as the
 reigning “of the stabbed Lamb” (Apoc. 5: 12-13), like the term
“All-Keeper” it has been associated to the one of “good, gentle,
and familiar “Father”.”
230-231 “In the Eastern Christendom the meaning of the salvation it is Deification, Salvation
also determined by the inter-Trinitarian love of God. Christ
has made Himself a man in order to elevate the man in the
communion of the Trinitarian love, in order to deify the man;
and this is not being done through an external forcing, which
to scare the man, but through the descending love.”
231 “In the Eastern Church it has been considered the spiritual Power
power as a greater and a more direct power of God than the
physical or the worldly power. The spiritual power is
accompanied by a kenosis in what regards the external power.
Saint Apostle Paul says: “The Lord said me: “It is enough to
you My grace, for My power is made perfect in weakness”.
Therefore I will very joyfully praise myself especially in my
helplessness, in order the power of Christ to dwell within me”
(2 Cor. 12: 9). The spiritual power is so great in comparison to
the physical one, than it can overwhelm the physical power,
and it can produce effects which cannot be produced by the
physical power, for the spiritual power is, directly, godlike
power. That’s why the wonders this power produces are
simply called “powers”, as effects of a superior power, or of
the direct power of God, the physical power being only a
result of the spiritual power.”
231 “Saint Maximos the Confessor understands through Movement
movement, which he reckons it as road towards God, the
movement of the man’s spiritualization, a movement through
 which the man increases through the strengthening of the
power of the Ghost upon man’s inferior impulses. The stages
of the movement are: the purification of passions, the
dispassionate noticing of the meanings or of the divine
rationalities from within things, and the understanding of
God in a simple act, an understanding which is in the same
time a full union with Him. The human spirit’s in growing up
in power it is an ethical growing up, given the fact that
somebody won’t be able to come close to God as Source of the
power if that man doesn’t love Him as being the Good.”
232 “In the future life, this spiritual power, or a power in good, or Power
of love, a power that isn’t so much of the man as it is of God,
a power that has filled up the man who ascended towards
God through the said stages, this power will totally overwhelm
the physical power and it will abolish the worldly power,
which often adopted attitudes contrary to God.”
232 “The Divine Being, as Supreme, Unlimited, and Existing by Uncreated Divine Energies
Himself Being, He is the ultimate and inexhaustible source of
all energies; He is the source of some infinite energies and
therefore He is the source of any kind of created power.”
232 “By the fact itself that god brings to existence diverse Power
hypostatized substances, God give them also a power of
theirs. Like all the substances are connected in a unity
amongst themselves, and with God – by having their origin in
the divine essence -, likewise their power are connected too,
and with the divine power, by having their origin in the
essence of the divine power.”
232 “The infinite energy of the divine essence is a spiritual energy. Uncreated Divine Energies
 This spiritual energy is capable of overwhelming any physical
power, any created power. But the spiritual energy does this
gradually, through the human spirit, by gradually
strengthening the power of the human spirit with his
uncreated energy.”
233 “If God created out of nothing every other substance having Knowledge
its corresponding power, the more He can overwhelm the
whole created substance and its power, with Hi spiritual
power, by the mediation of the human spirit. Saint Maximos
the Confessor insists much on the fact that the man is the
unifier ring of the world, and of the world with God. The man
is this for he submits in himself the physical power, and
partially the biological power, to the spirit, namely the man
spiritualizes these powers. Through knowledge, the man
comprises in his spirit, the universe. But the man would
realize the true spiritualization of the nature when he would
actualize all the powers of his spirit through the energies of
the godlike Ghost. This has been fully accomplished by
Christ, and out of the power of Christ it can be done also by
the ones who unite themselves with Him by faith, and they
live with him.”
d. The Power of God Shown in a Culminating Way in the Resurrection of Christ
233 “The full victory of the divine spiritual power upon nature, it Resurrection
has been accomplished in the Resurrection of Christ.”
234 ‘The Resurrection fulfills the expectation seeded in the human Personalism
being, for the fact that the Resurrection makes the human
person capable of consummate and eternal communion with
God, the supreme Person, and with the fellow humans, by
 surpassing all the restrictions imposed to this communion of
nature in its earthly condition. It makes possible a
consummate and eternal interpersonal intimacy due to the
full spiritualization of the matter.”
234 “In Christ, the Son of God makes Himself the bearer of the Love
perfect Trinitarian love towards the people, and of the human
love elevated to the quality of perfect answer to this love. And
in the state of Resurrection, Christ unimpeded extends this
consummate divine-human dialogue of love, accomplished in
Himself, by also attracting us in it. In Christ the man has
received the power to love God in a unique love with the Son
of God the Only Begotten One, and to love the people with the
love of God. And in His state of Resurrection, this power is
being communicated to us, following to be fully impropriated
by us in our state of resurrection.”
234 “This love that crossed through the supreme sacrifice, it has Resurrection
been the spiritual “power” that resurrected Christ, or that has
overcome the thickened laws of the nature. And this “power”
will resurrect us too (1 Cor. 15: 43). By the fact that it is the
fruit of the love and the accomplished image of the full love,
the state of Resurrection is the true life. “We will be alive with
him by His power towards us” (2 Cor. 13: 4). It is wonderful
the power of God that is irradiated within creation: but this
power would remain ambiguous and lacking a meaning if it
remains eternally submitted to the insufficiencies which
presently press upon it. The power of God is shown infinitely
greater and full of meaning, through Resurrection. God will
fill up this world with his uncreated glory when he will endow
 the world with the immortality and he will make the world a
transparent environment of His endless depth of life and
meanings.”
C The Attributes of God Related to His Spirituality and the Participation of the Creature to These Attributes
235 ““God is Ghost” (Jn. 4: 24). The godlike essence is spiritual Holy Ghost
essence. This doesn’t mean only non-materiality, but it means
also support for spiritual attributes: support for knowledge,
support for righteousness, support for purity, and support for
love.”
235 ‘The attributes related to the divine existence they have a Holy Ghost
spiritual character, for the divine existence itself as supreme
existence, it is a spiritual existence. But the directly spiritual
attributes bring to light, in a special manner, the character of
Ghost of the divine existence.”
235 “The attributes related to the spirituality of God are even God
harder to understand, namely they are even more apophatic
than the attributes related to his existence. This is because if
the existence and the attributes related to existence can be
conceived from a formal point of view – and as being different
from the existence and the attributes of the creatures related
to it, by liberating them from their aspect of insufficiency and
from the formal development the last ones have it -, the
attributes of the spirituality of God present a resembling
content, but not identical to the one of the creatures endowed
with spirituality.”
235 “Who can understand the infinite richness of the content of Knowledge
the spiritual life of God? And who can define this content,
whilst the content itself of the creatures endowed with
 spirituality it is so complex and impossible to be exactly
defined, especially when it comes about such a creature to
know not only his own content, but also the content of
another creature of the same nature.”
235 “The spirituality is the most characteristic content of the Personalism
person. And the person isn’t known except on the measure he
unveils himself and on the measure the person can unveil
himself and he can be understood by others. The spirituality
is a content under the guard of an own freedom.”
236 “That’s why the Holy Fathers say that we know, generally, Knowledge
that God is infinite (a formal attribute of His existence, we
would say), but what this infinity is (its spiritual content) we
do not know. We even know the attributes related to the
spirituality of God as being infinite, for His existence is
infinite on all regards, but we do not know the concrete
content of the infinity of these attributes.”
1. The Omniscience and the Wisdom of God and the Participation of the Rational Creatures to Them
236 “We know that god knows everything, but what this Knowledge
everything is and how He knows it, we do not know.”
236-237 “God doesn’t understand as we do, He doesn’t think as we do, Knowledge, Paradox
and he doesn’t know as we do, but in a way that is above us.
In this sense, we deny Him these spiritual activities. But He is
the cause of these activities of the creature and that’s why we
attribute these activities to Him in a sense that exceeds their
meaning as it is known by us.”
237 “We participate to the knowledge of God and we are growing Knowledge
up from the rational knowledge, on the basis of the rationality
given us by God, to a knowledge that is close to His, through
 the union with Him.”
237 “A difference between the way we know and the way God Knowledge
knows, it consists in the fact that he knows everything in
Himself, in His quality as cause of all the things.”
238 “By knowing the creatures, for He knows Himself as their Knowledge
cause, God doesn’t detach the whole content of His existence
from His quality as cause of the creatures. Thus, in the
knowledge of God referring the things it is involved the
knowledge of His existence. This is because only His whole
existence it is a sufficient explanation of the creature’s
meaning. God sees the creatures in the whole light,
incomprehensible to us, of His existence.”
238 “Unlike God, we detach the knowledge of the things from the Knowledge
knowledge of God. Or, when we start uniting the two kinds of
knowledge, we do not know God except in His quality as
cause of the things, and not something out of Himself. But on
the superior stages of the spiritual knowledge we know God
increasingly more, for in the life to come, to fully know Him (1
Cor. 13: 12), for then we will have been fully with him, and for
He will be whole, in whole us.”
239 “We cannot know in this life, with the exception of the ones Knowledge
who have become saints, not even the creatures in a full
manner, as God know them; namely, neither our knowledge
referring the things it isn’t identical to His knowledge referring
them. This is because of, by detaching the things from the
knowledge of God, or from His whole knowledge, we do not
know the things in the fullness of their meaning.”
239 “Generally, the Eastern Fathers declare that the full Knowledge
 knowledge is union between the one who knows and the
known one, and the ignorance is cause for separation, or the
effect of the separation.”
240 “The conception about the knowledge through union and Knowledge, Progress
about our progress in knowledge as progress in union, it is
solidary with the understanding of the time as road to
eternity, towards the union with God in love. The progress in
the love of God it is the progress in the union with Him, and
this is the progress in knowing God and in knowing the
creatures, to fully knowing them in the full union and love,
which is equivalent to the “eternal life” (Jn. 3: 16).”
b. Knowing God through Union It Supposes the Character of Person of the One Who Knows and of God
241 “We want to specify in the first place that the knowledge Knowledge, Personalism, Love
through the union that doesn’t confound, that God has it
referring to creatures and the creatures have it referring to
God, implied the character of person of God and of the
creatures, by the fact that the creatures too know God.
Knowing the things it supposes the one who knows gets out of
himself. But even more, this supposes also a getting out
towards other persons. Thus, the persons reach to posses the
things in common through knowledge. But with the things it
isn’t accomplished a union to which the things participate to
too, because of they do not have a free plan, of the
profoundness, a plan different from the plan of the surface,
which they to be able to voluntarily keep it hidden – therefore
it isn’t required a spiritual progress in love in order to know
the profoundness of the things. But with a person must unite
himself another person, in love, in order both of them to be
 enriched through this knowledge.”
241 “God is united also with the things in His knowledge referring Knowledge
to them, even more than us, in His quality as their cause. But
He isn’t united with the things in a reciprocal union. But He
is united with the things as ones which bear our seal upon
them, or the seal of the personal relation between God and
people. Only through this the things aren’t lost either in God
or in people.”
241 “There is not full knowledge outside the union of love between Knowledge
the one who know and the known one – therefore, neither the
distance from the known personal realities nor the total
loneliness offer the possibility of a full knowledge -; thus, God
has a perfect self-knowledge, for He is threefold in Persons.
The full knowledge is always also love, and therefore it is
directed towards another person. The person’s self-knowledge
it doesn’t give him the joy for what he knows. God fulfills the
condition of the perfect personal knowledge through the
Trinity of the divine and fully united Persons.”
241-242 “The knowledge is in the last analysis the loving referring of a Holy Trinity
subject to another subject. Even by referring to a subject, the
subject who knows, he indirectly refers to another subject.
And only in this referring it is accomplished also the self-
knowledge. Only through this referring he knows himself and
he actualizes himself as subject. God has such a perfect
reference pole in Himself. He refers Himself as to other
persons and these persons refer to none another reciprocally,
and perfectly. The Father knows Himself in His referring to
the Son, by knowing the Son, and by knowing Himself in the
 Son, in His continuous movement towards the Son Who is in
Himself, and in the continuous movement of the Son towards
the Father. The perfect knowledge, or the perfect omniscience
of God, it consists in the fact that each divine Person knows
the other One in Himself, but in His quality as another
Person. Through this, each Person knows Himself and
actualizes Himself, perfectly and eternally. This is due to the
dynamic interiority, or to the so-called perichoresis. But this
interiority mustn’t be understood in the likeness of the
physical interiority. This interiority consists in the fact that
each Person is intentionally open to The Others and directed
towards Them, in a total and infinite love, and that He doesn’t
keep anything for Himself, but He is wholly surrendered to
The Others. This is a total and infinite spiritual perichoresis
of the conscious love.”
242 “In the reciprocal knowledge of the Trinitarian Persons as Holy Trinity
infinite Subjects, in the same time with the eternity, it is given
the basis for the possibility of knowing other subjects too and
therefore for creating those subjects too, subjects which are
limited in themselves. God descends through His knowing
love to the inferiority of the created, limited subjects; but in
the same time he elevates these subjects through His love to
their interiority within Him, by opening their road towards
knowing Him.”
242 “Nothing can be understood without the Holy Trinity.” Holy Trinity, Knowledge
243 “Only the full unity and the Trinitarian knowledge explain the Holy Trinity, Knowledge
joy of God to know other persons too, by loving them, and the
joy of these persons to know God, and to amongst them,
 through the union without confusion, through their “ecstasy”,
namely through their getting out of themselves. If there hadn’t
been the Trinitarian love, there wouldn’t be knowledge in god
and there wouldn’t have been any possibility of knowledge
and love between Him and the created persons. The
aspiration for knowledge comes out of the interpersonal love,
and this comes out of the Holy Trinity.”
243 “I do not know myself without as relation with others. In the Knowledge
last analysis, I know myself or I am aware of myself in relation
with God. The light of my knowledge regarding the things, or
regarding myself, it is projected upon the communitarian
human image from the supreme personal communion. We are
not aware of ourselves except in relation with another and, in
last analysis, in front of God. The sole self wouldn’t have
conscience; through conscience, he knows a spiritual “place”
of his, in relation with others. In the self-awareness he
increases in the same time with the increasing in the self-
knowledge, and this increases in the same time with
increasing in the knowledge of God, and of his fellow humans
and of the things.”
244 “The rational creatures have to go through a progress to the Paradox
full interiority between them and God and to fully knowing
Him and of His things towards them, it is given in the paradox
that, on one hand, God is fully united with the creatures
since the beginning, and therefore He fully knows them, in
His quality as cause of theirs; on the other hand, God isn’t
united with them, because neither the creatures, at their
turn, they haven’t accomplished the reciprocal union and
 interiority with them, and therefore neither Him has
accomplished at His turn the reciprocal interiority with them;
consequently, he doesn’t see the creatures fully accomplished
on the road they are travelling towards this target.”
244 “God sees the full union of the creatures with Him and His Time
union with them, at their end, and end that is present to Him.
But con concomitantly to this union and fullness seen at the
end of the creatures, or in their target, God sees also an
actual certain lack of fullness and a certain distance. Through
this, God sees how the image of the fullness and of the
creatures’ total union with Him are within creatures like a
potentiality that gradually leads them towards the
actualization of the union with him and of their final fullness.
God sees the creatures started on this road, and therefore in
some real union with Him, and therefore on the road of the
full actualization and of the full union with Him, ever since
the moment the creature know God as the simple cause of the
things. And this is always also a faith in Him.”
244 “It is something else with the ones who do not admit God by Paradox, Predestination
any means, and therefore neither in quality of cause. They are
in a total ignorance and therefore in a wanted separation from
Him. They no longer have, by will, anything from God,
because they are closed to any communication with God. But
God still is present within them, or united with them without
their will, in His quality of creator and upholder cause of
theirs. So, in a certain way, God knows also them, out of
Himself, being united with them as cause of theirs. But in
another way, God doesn’t know them, being separated from
 them by the fact that they are separated from him by their
will.”
245 “By having the creatures in Himself and by knowing them Predestination
infinitely more than we know them - in His quality of their
cause – God doesn’t see all of them, though, like advancing
towards their full un ion with Him, in accordance with their
union with Him through their origin; and in this case, neither
the creatures see God. God doesn’t know the creatures in the
process of actualization of their potential image nor in the end
of this process, in the total actualization of their union with
God and of their beings. And neither the creatures know God
during their earthly life, and nor in eternity, in the
actualization of His love, because they haven’t made
themselves capable of knowing Him.”
246 “God doesn’t see these ones (the people who haven’t done His Tropes
will during their life on earth, o. n.) but only as created by
Him, and not like the ones who persist before Him and who
develop themselves within him, on the line of the being He
has given it to them, according to an eternal rationality of
theirs within Him. They got far from Him during their earthly
life. God hasn’t seen them persisting in Him. (…) But not
being known by God it doesn’t mean some sort of
forgetfulness, or some sort of lack of preoccupation of God
with them. God has forgotten the one who has forgotten Him,
the one who hasn’t persevered before Him, and who hasn’t
come increasingly closer to Him. God doesn’t collect this one,
forcedly, to His bosom, and He doesn’t make him forcedly to
love Him. By not forcedly making the one who doesn’t want to
 love Him, to love Him, neither Him wants to see that creature
in the accomplished state the love for Him would give it to
that creature. But when the man starts to suffer because of
this state, he starts again coming before God, to make himself
seen by God, as one that walks on the way of union with God,
and on the way of his accomplishing according to his
rationality from within God. By shouting out, thus, towards
God, God ceases to let him any longer in forgetfulness, and
He sees him again neigh to Him, on the line on the
increasingly tighter union with Him. The forgetfulness of God
regarding this man ceases, or it becomes a forgetfulness of
the man’s previous mistakes, a forgetfulness of the
forgetfulness about him.”
250 “This variety of the knowledge of God regarding the people, it Knowledge
shows that it is the knowledge of a Person, and He wants to
intensify the people’s relation with Him, as persons. This is
not a philosophical knowledge, or knowledge indifferent to the
people’s growth in the relation with him and to their
salvation.”
250 “God know from before, all these changes of our relationship Predestination
with Himself, during our earthly life, to which will correspond
to the changes of His attitude towards us. He knows from
before that, through their freedom, some rational creatures
will take back, once or for several times, their place in the
frame of their rationality in Him and their development on
this live.”
c. God Know Everything from Before, but He Doesn’t Predetermine Them, by Taking in Account the Liberty of
the Creatures
248 “God has taken in account the freedom of the creatures in His Paradox, Predestination
prescience regarding them. He knows from before what they
are going to do freely. He hasn’t wanted to predetermine
them, in order to know them from before as predestined to the
happiness or to the infelicity. He has taken in account also
His freedom to do everything in order to help them in case
they want to turn back to Him. His prescience has included
the fact that anything He would do in the future, they will
reject freely to come back to Him.”
248-249 “The prescience of God regarding the ones who are going to go Predestination, Paradox
to the eternal damnation it consists only in the fact that he
doesn’t see them in the final union with Him, a unity that is
present to Him before taking place in a real mode. He sees
these ones in the possibility there are initially given, to
actualize through their will they unity they potentially have it
by creation. He doesn’t see in Himself what those ones could
have become it they had wanted to stay and to develop in
Him. But He doesn’t see them actualized in a real mode, on
the line of their virtuality, by remaining within Him. He sees
them definitively separated from Him by their own will. He
sees that His freedom from them couldn’t do anything to bring
them back to him. In other words, anybody’s salvation
depends on his own will too, once the will of God for
everybody’s salvation is potentially involved in their nature,
placed by God from the beginning (1 Tim. 2: 4).”
249 “Anybody who wants to remain in his initial union with God Predestination, Paradox
and to develop it, he can do this easily, just through the
union he is initially gifted with, the union with God being
 potentially inscribed in anyone’s nature. Anybody who wants
to be saved, he proves just by doing this that he isn’t
predestined to the eternal damnation. Will go to damnation
only the ones who do not really question themselves regarding
to their will to be saved, and who never feel the torment of the
question: am I destined to the eternal damnation? This is
because, if they had ever felt this torment, just by this they
would have proved that they would have wanted to be saved
and they would have been saved.”
d. Knowing God in Christ
249-250 “In Christ the mankind is at the peak of its accomplishment, Christ
or of its consummation: potentially, before the general
resurrection, and after that resurrection it will be in an actual
manner. This is because then the mankind will be in a full
interiority with God. That’s why God know it in its fullness,
we would say, in a full actualized form of it. The human
nature being in Christ at the consummate end of knowing
God, and therefore also of knowing itself, or beyond any
possibility of development, on the maximum level this nature
can be known and on which it can know God, and God also
know the human nature at this final and maximum end of it.
In Christ God know the human nature and the human nature
know s God, on a level on which never will anyone of us know
God, even if that one loves God on a corresponding level; and
God tastes the nature of the human love and therefore he
knows this love on its maximum level of accomplishment. And
in Christ, God knows everybody’s humanity on a maximum
level, through its total participation to His life, and God
 knows this due to His maximum participation to the human
life. Maybe in this it consists the communication of the
features of Christ, in its real meaning. Of course, the human
nature knows God in a human way, and God knows the
human nature in a divine way. In Christ it has been
accomplished a reciprocal internalization between God and
mankind, more than by grace. It is internalization in a
hypostasis.”
250-251 “In Christ, God knows the human as on Himself, for He is Christ
also man, and the human knows God as himself, for the same
is also God. Yet, Christ remains both God and man. This is
for by knowing as man the divine infinity, that has become
His own infinity, this infinity it remains His infinity but it is
not characteristic to His human being; and knowing as God
the human finitude as being His own, this finitude it remains
to Him as uncharacteristic finitude according to his being,
but as finitude that is transparent to the divine infinity, for
the divine infinity overwhelms the human finitude. Christ
becomes infinite as man by the fact that, being God but man
too, He knows Himself as man, but the meanings and the
roots of the human existence are unveiled to him in the
godlike infinity; and as God, he doesn’t become finite, by the
fact that, being a man, but also God, He knows on Himself as
God, but to Him the abyss of the divine existence it is
unveiled also through the human transparency.”
251 “In Christ we are given the possibility to advance towards the Christ
degree God knows the man as He knows on Himself, and the
man knows God as the man knows on himself. But in order to
 achieve this we must advance in the union with Christ.
Through this we advance towards the level on which each of
us will know his neighbor as on himself, for he will love the
neighbor as on himself. This is for Christ being the godlike
hypostasis of the mankind, he doesn’t put any barrier to His
love for the whole humanity, humanity He has it as His own;
and within him, as hypostasis open to everybody, everybody
can know and love as on themselves. It is only necessary that
neither us to put such a barrier between us and god. Christ is
like a head-hypostasis of ours. But through this we too are
given the possibility to advance in knowing Christ-God as on
ourselves, as on our head-hypostasis.”
e. The Wisdom of God
252 “One couldn’t say that the knowledge of God, the Scripture God, Knowledge
speaks about it, it refers mostly to Himself, and the wisdom
the Scripture speaks about it refers to the world. It is true
that the Scripture often says that God gives knowledge
referring to Himself, but also the wisdom he gives it, it refers,
in the last instance, to Him also. And the acts of knowledge,
mentioned in the Holy Scripture, they almost always refer to
people, or to things.”
252 “Of course, we must admit that there is knowledge of God, God, Knowledge
which refers to Himself as differing from creation, but we do
not know anything about that. It has been unveiled to us only
knowledge that stays in relation with the world. If God says
many things about His knowledge and action referring to the
world, referring to Himself He says only as much as we need it
in order to understand His relationship with the world.
 Therefore we couldn’t make of the knowledge of God that
refers to Himself a separate object of our knowledge. Here it
has its place, the most categorically, the apophatic theology.”
252 “Everything God has revealed us about His knowledge it has Knowledge
in the same time an aspect of wisdom and it is related to the
world. One couldn’t say that the knowledge of God has a
theoretical character and the wisdom of God it has a practical
character. All the knowledge acts of God referring to the world
have, in the same time, a practical character. By aiming to
lead the world towards Him. Even through the knowledge
about Himself He gives it to us He is pursuing the same goal.”
253 “If there still is justified to speak differently about the Knowledge
knowledge and about the wisdom of God, we reckon that this
justification comes out of the need of considering the diverse
spatial acts the knowledge of God is manifested in, with His
self-giving to the people, and the connection these acts are in,
with all the other acts of a ensemble plan referring to the
world. This connection and this ensemble plan can be called,
in a special manner, as the wisdom of God.”
253 “Each knowledge act of God is connected with the whole Knowledge
ensemble of the plan of God referring to the world. But this
connection doesn’t become obvious to us except in time. And
the full knowledge of God is manifested in the connection of
all the knowledge acts, namely in wisdom. The one who has a
partial knowledge, without connection with the ensemble, he
isn’t only lacking wisdom, and neither he has a full knowledge
about the partial things he knows it. Our partial knowledge
and wisdom aren’t but a road towards the maximum
 knowledge and wisdom obtained out of the full union with
God. This is for only in the full union we will fully know all
the things, in their infinite causality and in their connection
with all the things.”
253-254 “The plan of God regarding the world it represents also a World
kenosis of His. This plan is a descending of God to the
dimensions, to the possibilities, and to the necessities of the
world. Through wisdom, God cerates and upholds a harmony
amongst the world’s components, through which he preserves
all these components unmerged and not-separated. Even
though this is a reflex of the intrinsic discernment of God. But
by pursuing the maximum and definitive good of all the
world’s components, and of the world as a whole, He cannot
see this good, as maximum but unmerged union of theirs,
except in their maximum dwelling in Himself. That’s why the
wisdom of god isn’t only a descent of His to the world, to all
the things, and to all the people from within world, but it is
also an ensemble of adequate actions for the continuous
elevating to the common and harmonious impartation with
the godlike life and happiness. The culminant wisdom of God
regarding the world is concretized in “the eternal counsel or
plan” regarding the world’s salvation, regarding the world’s
consummation through Himself, and regarding the fulfillment
of this plan.”
254 “The wisdom of God unveiled in revelation and in a culminant World
manner into the resurrected Christ – opening to us too, the
perspective of the resurrection – it doesn’t contradict,
therefore, the essence of the world’s order, but it restores it,
 and it completes it, and it elevates it on a higher plan. But for
it corrects the state we are fallen in, it often appear as
contrary to the essence of the world’s order.”
254 “To a judgment that only sees the rigid origin of the nature, World
the wisdom manifested in nature it seems to be superior to
the wisdom unveiled in the Revelation that culminates into
Christ; or, it seems to be the only true wisdom. But, according
to our conception, it is more profound, in reality, a wisdom
that reveals the world’s order as basis for the development of
the human being towards an eternal existence. This is
because only this answers the value and the desire of the
human being; it is more profound a wisdom that reveals the
world’s order as basis for a superior and eternal dialogue with
god and with the fellow humans; it is therefore more profound
a wisdom that reestablishes the human being in the superior
and complex order of the normal interpersonal relations,
upholded by the dialogue of endless exigency, finesse, and
complexity, with God, a dialogue that can shape in a superior
sense the nature’s order too.”
254-255 “What an abyss of wisdom is hidden in the embodiment of the Christ
Son of God as man, which opens the perspective of the
eternal godlike life, of a eternal and untold glory of the human
being! (…) What an abyss of wisdom is hidden in the fact that,
through Embodiment, one and the same Person is God too,
and man in the same time, bearing and deepening in Himself
as also in all of us, to the divine infinity, the spiritual life of
the human being! What and abyss of wisdom is hidden in the
Cross or in the sufferance the Son of God assumes it for us
 and he makes it, by renouncing to Himself and through the
patience implied by it, the condition of our superior life,
namely of the relations between us and God! What an abyss
of wisdom is in the perspective of the eternal life, in the
perspective of the resurrection opened and given in the
Resurrection of Christ! What depths of blessing meaning is
given by the wisdom shown in the oikonomia of Christ in the
world’s order, an order that remains by itself in a fragment of
meaning, with which one cannot reach at anything! In what
abyssal increase of meaning God unveils on Himself, to us, as
a God Who is Person or the Trinity of Persons and Who
enters, as such, by the warmth of the endless communion He
is capable of, the relation of love with us as persons (…)!”
255-256 “The wisdom, in this sense, it cannot have any ground except Holy Trinity
the perfection of the Trinitarian communion. Through
wisdom, God wants to lead all the things towards the
perfection that irradiates out of the Trinitarian communion.
The wisdom amongst us it irradiates, at its turn, out of the
inter-Trinitarian communion itself. “One” in an abstract
sense, characteristic to some philosophers, it cannot be wise.
Where isn’t interpersonal relationship, there isn’t balance and
measure, but exaggeration towards one side, exclusiveness.
The efforts towards wisdom are involved or imposed only by
the life together.”
256 “What we know during the earthly life, on the basis of the Knowledge
nature’s order, and what we understand out of the order of
the human spiritual life, and even out of the godlike savior
acts regarding us, are only obscure rays from the knowledge
 and the wisdom above any knowledge and wisdom which we
can have here, knowledge and wisdom leading us towards our
future full union with God.”
2. The Righteousness and the Mercy of God
256 “The righteousness and the mercy of God cannot be separated Holy Trinity
in the report of God with us. The righteousness towards the
creatures it has its basis in the equality of the Trinitarian
Persons. But only after a benevolent descent, God creates
creatures and makes them part of His happiness, according
to a righteousness which reflects the equality of the divine
Persons.”
257 “God is not righteous without being merciful, and He is not God
merciful without being righteous. This is for He is righteous to
us through His free and merciful descent to us.”
257 “If He had been only righteous, God wouldn’t have been free; God
if He had been only merciful, He wouldn’t have taken into
account the human efforts and He wouldn’t have encouraged
these efforts. The human beings would have been reduced to
passive receptacles of His mercy. The created world wouldn’t
have had a true, consistent reality, and the human being
wouldn’t have been able to grow up by their effort.”
257 “As righteous, God wants, on one hand, that all the people to God
be equals, and on the other hand, he wants to give everybody
as much as they can receive out of His happiness, according
to their efforts, efforts He has made everybody capable of,
after Himself has given them the capacity of receiving at
maximum out of what the creatures can receive.”
257 “Through righteousness God refers Himself to us, to God
 everybody; but He thinks at each one in a different manner.
Our aspiration towards righteousness starts from a model or
from an idea of justice and it tend to accomplish it amongst
everybody. God doesn’t start from an idea of the justice, but
from the reality of justice in Himself. If the sin hadn’t partially
covered our authentic human reality, we shouldn’t have
started from an idea of justice, but from accomplishing the
righteousness given in our equality.”
257-258 “The sentiment of the justice in the one who has the power to God
extend it to other, it consists in the impulse to do the justice
to others. This impulse is in a culminant measure in God. But
the one who doesn’t benefit of justice, the impulse towards
justice it consists especially in the sentiment of claiming it.
Each individual wants to be taken in consideration what he
deserves, namely in a consideration equal in essence to
everybody’s. Towards God, the human being do not manifest
a sentiment of claiming the justice, for only out of His
benevolence they have been brought to existence in order to
be partaker to his happiness. But God calls the humans to a
justice even in report with Him, for He offers them everything
He has, except the fact He cannot make them uncreated or
sources of the existence, as He is.”
258 “Within people there is a deep conviction that God doesn’t God
deviate from justice in His report with them and, on the basis
of this conviction they have within them a sentiment of
legitimate expectation for justice and an impulse for asking
for it.”
a. The Righteous God in the Personal Trinitarian Reports Cannot Be Unjust in the Report with His Creatures
258 “We must ask God for justice through asking prayers and we Communion
must thank Him for justice through thanking prayers. From
here comes the fact that us, praying God to makes us
partakers to His happiness, we must pray to Him to make
others partaker to his happiness too. The man’s desire for
justice for himself, based on the conviction that God is
righteous, it must be connected with the desire for equal
justice for others too, by not forgetting that God, being
merciful and righteous, He has made those too, to enjoy the
happiness, according to the justice.”
259-260 “For He is righteous, God asks us too to be righteous. Only God
the “righteous” one in this sense, he can enjoy the
righteousness of God. God must be admitted as being
righteous in all regards. He not only that gives according to
the justice, but He also asks for justice for Him and for our
fellow humans. The one who doesn’t fulfill, from his part, the
condition of righteousness required by God, the one who
doesn’t recognize God as source of the justice, as justice’s
claimer, the one who isn’t right in relation with Him – and
with his fellow humans – as God wants him to be, that one
cannot expect to be imparted with the happiness of God.”
260 “Each person receives from the righteous God, according to God
his justice or injustice. God wants us to grow up in this
regard too, towards being imparted with His greatest justice
and mercy, through our advancing into the justice and mercy
towards others. The fact we do not ever reach a righteousness
corresponding to that one that we ask God for it, it is another
motif for we do not ask only for the justice of God – namely
 not only for His judgment according to our righteousness –
but we ask for His mercy too.”
260 “Only Christ reached as man the whole righteousness.” Christ
260 “Out of the fact we have the righteousness out of the mercy of Humbleness
God and because we never have it fully, due to our
insufficient efforts for receiving it, it comes out the necessity
of our humbleness too.”
260 “In the true righteousness before God, it is comprised also our Humbleness
humbleness, namely the recognition that we have everything
from God, out of His mercy.”
260 “God makes us partakers to His to His happiness according to God
the justice, on the basis of His benevolence or of His mercy,
but on the other hand, by being merciful to us, God do not
act forcedly and arbitrarily in destining us to His happiness.”
260-261 “God is merciful, but He is also the “Righteous Judge”, God
valuing the creature and the creature’s efforts.”
261 “The one who asks for the mercy of God, he is righteous just Humbleness
by doing that, for he makes an effort of humbleness and he
recognizes what he has from God on the basis of His mercy,
and therefore he is imparted according to the righteousness
with the happiness from Him.”
b. Whilst in the Social Order the Injustice is Due to Others, in the Spiritual Order the Injustice Can Be
Overcome through the Fight with Yourself
261-262 “If everybody had fought the spiritual fight with themselves, it Justice
would have been accomplished not only the justice or the
equality in the spiritual order, but it would have been
accomplished also the true justice in the external order.”
262 “Jesus, Who was the most righteous and He suffered the Christ
 biggest injustice from the part of the world – the biggest
injustice related to the fact that He was the most righteous –
but he has been elevated in the heavenly glory for His
righteousness, He upholds in the most effective way the
struggle for the true justice during history.”
262 “By punishing the unjust ones, God keep in some measure Uncreated Divine Energies
equilibrium in the world’s order and, by doing that, he
preserves everybody’s possibility to enjoy the good things He
has given on behalf of everybody. That’s why the justice from
God, by being a dynamic feature, or energy, He has created
the world according to the justice and He wants to bring the
world back to justice, in all regards.”
262-263 “The ones who are imparted with the energies of God, Uncreated Divine Energies
amongst which there is the one of justice too, firstly through
their being, and then by grace, through which their being is
restored and strengthened, they are animated also by the
impulse of accomplishing the justice. And they also urge other
to do justice.”
263 “The spiritual man wants to accomplish amongst people not Justice
only an interior justice, but also an exterior one. This is for he
knows that the exterior injustice can impede the love amongst
people to be accomplished, and therefore it can impede the
interior justice too. But the exterior justice is not the ultimate
goal, but the justice in the spiritual order it is above the
exterior justice.”
263 “The true justice will also mean the restoring of the full Justice
equilibrium amongst all the created things, this equilibrium
being the full reflex of the justice of God, Who loves all the
 created things.”
263 “The justice, as a due relation amongst us and between us Justice
and God, being a reality and a full reciprocal honoring, it is
the condition for an open and unimpeded communication.
The righteous one has no reason to hide himself, as the
unjust and the wronged ones have, for hiding their thought to
one another.”
c. The Consummate Justice Accomplished in Christ
264 “Our consummate justice before God it has been Christ
accomplished in Christ. But also the consummate reward for
this justice, from the part of God, it has taken place in Christ
too. For everything Christ suffered from the world, for He
remained righteous before God, he has been given the eternal
glory, above all and above everything.”
264 “In Christ, the fullest justice of God has crowned the fullest Christ
justice of the man, and there it has been accomplished a
correspondence between them. Here appears the importance
of the human will within Christ.”
264 “If God has manifested a mercy without justice, He wouldn’t God
have done with us a pedagogical work, He wouldn’t have been
interested in our growth, but he would have shown that He
hasn’t created us as beings capable of spiritual growth. His
creator power itself would have seemed an enormously
diminished.”
264-265 “As man, Christ fulfills the justice as a representative of ours, Christ
of everybody; and as God he rewards this justice with justice.
He does both of these for He wants us to the imparted not
only with His justice as God, or with the justice of God
 granted Him out of mercy - better said out of the mercy of
God granted without justice, passively received by us -, but
also with His justice as man, through our effort, helped, of
course, by the grace of Christ, or by His Ghost.”
265 “God accomplished the full justice in Christ not only by the Christ, God, Justice
fact that he fills up Christ, like man, with the whole glory and
brightness of the divine Persons, but also for He fills us up
with this happiness in Christ, for we are victorious in Christ.”
265 “The justice of God will fill up the earth by the fact that it will Justice
be shown both from the part of God and from our part. Only
thus the intention of God to fill up the world with justice it
will be truly accomplished: by irradiating both out of us and
from above us. Only thus the world will truly become “the
Kingdom of God, which is justice and peace and joy into the
Holy Ghost” (Rom. 14: 17).”
3. The Holiness of God and Our Participation to It
265 “The holiness of God it expresses too, on one hand, a quality Holiness
of God in Trinity, and on the other hand, it is manifested
within world and it becomes a participated quality of the
human beings. In the first aspect it is totally apophatic,
indefinable; in the second case it is noticed, but in a way
which is hard to rationally be defined, namely in a cataphatic-
apophatic manner. In the first aspect we must call it rather
supra-holiness; in the second aspect, as relation of God with
the creatures, we must call it holiness.”
265 ‘The revealed holiness of God is being manifested within Uncreated Divine Energies
world, through the descent of God to the world, through His
uncreated energies.”
266 “In the holiness manifested within world it is shown the same Transcendence
joining of transcendent and revealed of God, of height and of
descent. If God hadn’t revealed Himself by still keeping
something out of His transcendence in His descent, we
wouldn’t have known this quality of His; if he hadn’t descent
without ceasing to be transcendent, the world couldn’t have
endured the holiness of God and it wouldn’t have been
capable of being partaker to it.”
266 “By revealing Himself, by descending, God still shows Holiness
something of what exceeds everything that is worldly,
something that is of another rank. Is the holiness hadn’t been
transcendent, it wouldn’t have given us the power to
ceaselessly transcend ourselves; if the holiness hadn’t been
descended, we wouldn’t have tried to gain it, because it would
have been totally inaccessible to us.”
266 “Each time the divine transcendence shines to us, it imposes Holiness
itself to us in this quality of the holiness descended to us, still
difficult to be defined b y concepts and words, but somehow
experienced by us. The holiness itself is something
transcendent to the world and therefore we experience the
transcendence itself as being holy, though it is descended to
us and it attracts us upwards. The holiness itself as present
within world it is the proof of the existence of a transcendent
order. Maybe nowhere it can be lived that “totally different”
thing (das ganz Andere), that “mystery producing of fear”
(mysterium tremendum) of the divine reality, like in the
holiness His revealing is dressed up with. We almost identify
the revealed Godhead to the holiness. One can say that is
 holiness it is reveals to us, in a concentrated manner, all the
godlike features. The holiness is the active and luminous
mystery of the divine presence. In holiness is concentrated
everything that differs God from the world.’
a. The Holiness Is the Attribute of the Transcendence as Person
266-267 “The holiness isn’t the attribute of an impersonal mystery. Personalism, Holiness
The holiness is the attribute of the transcendence as person.
This is because we fear, and we are ashamed by the holy
mystery, as by a supreme conscience, as by a supreme forum,
that holds us accountable. The holy transcendent is a person-
transcendent, which potentiates our personal conscience, and
it makes us thinking at our sinfulness. The holiness of God
appears to be a greatness that produces an infinite
humbleness within man. And this humbleness is one truly
aware about itself.”
267 “The holiness fills us up with a shyness of another rank than Holiness
any worldly shyness; it fills us up with a thrill that isn’t
experienced in report with the realities from the world, mixed
with the fear, with the dread, and with the shame for
everything that is defiled within us. In front of this personal
holiness we feel like we are unveiled in the whole filth and
nakedness of ours. But in the same time, this holiness
attracts us. Dionysus the Areopagite identified the holiness of
God to His all-purity, and he also identified our action of
sanctification to the action of purifying (About the Heavenly
Hierarchy). But this divine all-cleanness it has, in the same
time, something transcendent in it; it has something godlike
in it.”
267-268 “Both the shyness and the fear in front of holiness are Personalism
shyness and fear in front of a person. And in the state of
unveiling these place us, there is also an unveiling of what is
good within us, and this requires us, at its turn, a purification
of our own conscience in front of another conscience. The
man too is conquered by the charm of his own being, for he
discovers in it a desire for cleanness and a connection with
God, when before his being appears His holiness. And we feel
well, for the Holy One has known our true being and through
this He doesn’t reject us, though we are in a state of
sinfulness, but he calls us to cleanness. We feel happy for we
feel ourselves unburdened and unimpeded to manifest
ourselves with sincerity towards him; we no longer play a
theater role, because of which we end to no longer know
ourselves and to always remain with the fear that we will be
unmasked. We no longer play a part, through which we want
to imagine that we aren’t sinners, but we are unable to do
that – we only maintain our filthiness covered up. Now we set
our subject free for the true communion.”
268 “The ones who feel themselves clean before the Holy God, they Holiness, Personalism
receive a “daring”, and opening of the conscience, a sincerity
of the communicability, which hasn’t anything temerarious or
cynic in it, but it is like the daring” of the child who doesn’t
know anything about sin, and having in addition the maturity
of the conscience and the and the joy for it. That’s why, when
we feel defiled, we beg the saints who have “daring” towards
God to speak, to mediate to Him for us. Being the holiness
communicated thus, God brings us back to the state of
 subject, by setting our soul again in an open condition. And
He cannot do this except for the fact that he makes Himself to
us as loving subject. He awakens the responsibility of our
subject, by entering the relation with us as transcendent
subject. Thus, the holiness isn’t the quality of an object, but it
is the quality by excellence of the supreme and loving Subject,
a Subject Who is, therefore, all-pure and claiming.”
268 “Only in the long perseverance in the conscience of the Holiness
presence of God as loving Person, it is gained the “daring”, for
it is gained the cleanness. Only because of that it becomes in
saints a habituation. Immediately that the conscience of the
presence of God is lost - therefore it is lost also the conscience
of the self and of the own sinfulness – this “daring” is lost too,
for it has been penetrated by the passions which defile it.
Because of this motif, when the man wants again to come
close to God, he does it with difficulty, or with fear.”
269 “The “daring” is a familiarity with God, a familiarity that Holiness
doesn’t mean a weakening of the sensitiveness of this
extraordinary fact of communicating with Him, for it is
concomitant to a continuous conscience of His greatness and
to a fear of not interrupting the communication with Him, by
hiding Him something, or by being disloyal to Him.”
269 “Any human being upon whom it is projected a ray out of the Holy Ghost
transcendence of the divine Subject, due to the effort of
responsible self-purification and of steadfastness of the
conscience before God, that person becomes saint. “For holy
You are, our God, and amongst saints You are resting
Yourself”, we say in the cult of the Orthodox Church. The
 “resting” of God within saints it is a permanent conscience
fact to them. Al Christians are called by Saint Apostle Paul as
“saints”, if they maintain in their conscience the fact of the
dwelling of Christ within them, since their Baptism, and if
they fight for cleaning themselves, with the help of the
baptism and of the other Mysteries. But maintaining this fact
in conscience, and maintaining this effort of self-cleaning,
they are done through the Holy Ghost.”
b. The Christendom Has Virtually Abolished the Border between Sacred and Profane, by Opening to Everybody
the Access to Holiness
269 “The Christendom has abolished, in a certain sense, the Holiness
border between sacred and profane: this is because the
Christendom has given everybody the possibility to become
saints. In a certain degree this was already done by the Old
Testament. The disappearance of this border it doesn’t mean
the universal desecration, but the opening of the possibility
for all the things to be sanctified.”
270 “All of us have access to holiness, for all of us can unite Holiness
ourselves with Christ through the Holy ghost, since Christ is
the Son of God Who has made Himself a man. Denying the
possibility of the access of everybody to holiness, it means
denying that Christ, the Son of God, by making Himself man,
he has preserved active His Godhead in the humanity He has
assumed, and also denying that He unites Himself with us in
this quality of embodied God. In more common terms, all of
us have access to holiness, for God the Subject of absolute
purity, he has made Himself the human subject of culminant
purity, sensitiveness, and communicability, helping us too, in
 this communication of His with us, to discover our subjective
sensitiveness.”
270 “In Christendom our nature had been given back the Holiness
experience of the mystery of its own existence as subject and,
with this, a shyness towards the own person and towards the
persons of others, and the obligation of taking care of the own
cleanness and to work for the own eternity. And the
experience of this mystery it has become possible by the fact
that the supreme Subject has come close to the man in a
human form, for the man entered in connection with the
absolute Subject in human form, and the absolute Subject is
saint by excellence. The Christendom has abolished, in
principle, the border between sacred and profane and it has
opened to everybody the access to holiness, for, though it
affirms that the holiness comes from God, that where it is
holiness there is God, though the Christendom has
recognized within our being an aspiration towards holiness,
or towards communication into purity and delicacy, between
our subject and the absolute Subject; and then, for this
access has been opened to us through the embodiment of the
Son of God as man and through His dwelling in every person
that wants to receive Him.”
271 “The Holy Fathers saw the holiness in a great resemblance of Holiness, Uncreated Divine Energies
the man to God, through the cleaning of passions and
through the virtues which culminate into love. But because
the cleaning of the passions and the virtues cannot be
achieved except through the energy of the grace that
strengthens the human powers, the resemblance means also
 an irradiation of the presence of God from within man. To the
ones who love each other, being in a reciprocal interiority, the
face of one is imprinted with the features of another, and
these features actively irradiates out of him. For these godlike
features are growing and they foretell their full degree through
which they will overwhelm the human features, the images of
the saints, still being the saints on earth, have something out
of their countenance from on the plan of the eschatological
eternity, through which will be fully reflected the features and
will irradiate the energies of God. Through the saints it is
transparent the eternal life of the age to come, the life
reflected out of God.”
271-272 “The imprinting of the active divine features within us it Deification
equals to our deification. But it is in the same time equivalent
to a becoming man in us, of God. By becoming God man
within us, our deification it means, in the same time, a
culminant becoming man, of us. According to the Christian
doctrine, by behaving ourselves like the loving of all things
God, we behave ourselves like the most accomplished people,
for we have our hearty full with the hottest love, namely full
with the love of God. This is an almost tearing apart
sensitiveness for any foreign pain, a sensitiveness that is
greater than that for our own pain. And this is an inclusion of
others in us in a potentiated manner.”
273 “From God as Person, it irradiates the kindness, the purity of Personalism
the disinterest for the Self, or of the interest in man, or the
transparence and the communicability. Through this God
attracts in communion with Him any person that wants, by
 conveying him the same kindness, transparence, and
communicability. We call this kindness, transparence, and
communicability, on one hand, as the absence of passions,
and on the other hand, we call it virtue. This is because of
there cannot be virtue where there is passion. The passion is
the blindness of the exclusive preoccupation with the self.
Therefore, being free of passions, the dispassion - without
which there is no virtue - it is not insensitiveness, but it is a
supreme sensitiveness for others.”
273 “According to their rank, the virtues receive diverse names. Love, Deification
The virtue of love, it represents the kindness, the
transparency, and the communicability in a culminant
degree. It has concentrated in itself all the virtues or the
dispassionate by excellence sensitiveness. It is equivalent to
deification, which is in the same time the same with the
culminant humanization. Only into God one can reach to be a
full man, as the Chalcedon definition shows it us.”
273 “The soul reaches the highest resemblance to God when Holiness
praying. This is for, in the true prayer, the soul is united with
God and is clean of any other thought. The presence of God in
the soul that prays incessantly, it is incessant. This soul
“shines” of the godlike presence. The transparency of the
saint it is the transparency itself of God in that saint.”
c. Holiness and Transparency
273 “The light the saints irradiate out of them it is just this Transparency, Holiness
transparency of the communication with God and with their
fellow humans, of the participation to God. The most
transparent is God for he is the One Who communicated
 Himself the most. But this transparence of God it cannot be
lived by the one who doesn’t open himself to the
communication with God. The one who opens himself to God,
he becomes a saint for he becomes transparent too.
Generally, the people when they become transparent to one
another through kindness, due to the communication with
God, they become saints. And this is the truly human
condition from Christian point of view. The evil makes the
people to be not-transparent, darken, unopened, insincere,
and hypocrites. The saint is therefore the new creation, or the
renewed creation, and therefore a luminous creation.”
274 “The transparency which is an effect of the overwhelming of Personalism, Love, Transparency
the matter by the spirit, and that is therefore, at the peak,
equivalent to resurrection, it isn’t a physical moment and with
a spectacular character, but an existential communication
and irradiation of the love,, of the interest in other people, and
a participation to their pains and to the shortcomings of their
life. It is the vibrating sympathy in the highest degree. It is
serenity and unveiling of the great own love for them – that
makes the other bearing their pains more easily. In this
sensitiveness of the participation, the saint lives his humanity
on the highest degree. But this humanity of the saint it is
lived also by the one who enjoys the participation of the saint
to his problems and pains. In this is revealed also the
character of personalism of the holiness.”
d. The Holiness Is Tied to the Sacrifice and It Has an Interpersonal Character
274-275 “The one who transposes himself in the state of sacrifice, that Holiness, Sacrifice
one transposes himself in the state of holiness. (…) By the fact
 itself that the Christians give themselves to god or they
sacrifice themselves to God, a fact that means their full giving
as subjects to the divine Subject, they become saints, they are
enveloped in the holiness or in the giving purity of God, and
they open themselves to it. But they can sacrifice themselves
cleanly or totally, only if they are imparted with the clean or
total sacrifice of Christ, Who, by sacrificing Himself or by
giving Himself as man in a total purity to the Father, He has
sanctified Himself for us for us to be sanctified too, by uniting
us with Him in state of sacrifice. Thus, the saints have
entrance to God or to the communion into cleanness with the
supreme Subject: ‘And for them I sanctify Myself, for them to
be also sanctified into truth’ (Jn. 17: 19).”
275 “The holiness comes thus, out of the total surrender of the Personalism, Holiness
human subject to the absolute Person. You can surrender
yourself only to such a Person. Only towards such a Person
you can truly transcend yourself. In the impulse towards the
purity and the inward delicacy it is implied also the impulse
of simply being delicate in the relations with others, of
surrender yourself and of opening yourself to them sincerely
and totally. But the absolute surrender you cannot do it
except in favor of an absolute person. And the power of
absolute surrender you cannot receive it except by being
united with an absolute Person who surrenders at His turn.
Only by surrendering yourself to God, and only for we
succeed to do this in union with the Son of God become man
and surrendered as such to God, we can become saints,
through our absolute surrender, a surrender that is helped by
 the absolute Person, a surrender through which we surrender
ourselves thus to the absolute Person. The full
communicability towards God it equals to the full surrender
to Him. It is in the same time cleanness and transparency for
God and for people. There is no thought contrary to God and
to the people that makes the saint to hide himself, to try
making himself impenetrable, to mask himself, or to play a
theater part.”
e. The Holiness Comes from the Absolute Person
275 “The holiness comes from God, from the absolute as person; Personalism, Holiness
from the fully pure Person Who has no evil thought against
us. But the holiness comes from Him also by the fact that we,
as persons, we aspire to totally surrender ourselves to this
absolute Person, a Person Who has an absolute benevolence
towards us, as we accomplish this surrendering through the
Son of God Who surrenders together with us, as man, with an
absolute assertiveness. If you surrender with absolute
assertiveness to a person who lacks the absolute and
communicable character, you will make out of that person an
idol, by attributing him the power of a communication of life
he actually doesn’t have it. As such, surrendering to an idol
cannot be definitive, because of the fact you will very soon
discover its relativity, for except that relativity you won’t have
within you the power of the absolute surrender, and you
cannot have that power either for another person like you,
who is as such lacking the power of the absolute benevolence
and communication. The power of the total surrender comes
to you out of the receiving of this surrender with the absolute
 love, and it comes to you from welcoming the absolute love of
the person you are surrendering yourself to.”
275-276 “The holiness comes only from an absolute Person also for the Personalism, Trope (rhetoric catachresis)
fact that only in front of an absolute Person you can get
ashamed in an absolute manner, and you can feel the urge
towards an absolute purity or sincerity and transparence, due
to the absolute power and therefore due to the absolute purity
that Person welcomes you. In front of an impersonal
“absolute” you cannot get ashamed; in front of a person who
isn’t an absolute person, you cannot get trembling in the
trembling absolute mode, as you are shaken in front of The
Saint and all-loving One, or in front of a person through
whom is transparent The One Saint, because a non-absolute
person has, by himself, so many imperfections, so much
reluctance in communication, which keep that person on your
level. Only the forgiveness from the absolute Person gives you
the total and definitive serenity of the conscience through the
cleaning of the sins; and only through a person who speaks in
the name of God and who confirms through his humbleness
that only God speaks through him. Only an absolute as
person can be clean through being and can welcoming you
with the delicacy of the total purity.”
276 “If in paganism the sacred was a quality of the things, in the Holiness
Old Testament the sacred became a quality of the absolute
Person and in some measure of the whole people formed of
persons, and in Christendom, even more than that, the
sacred has become even the quality of a human person, on
the measure that person is filled up by the Holy Ghost. And
 this is because the absolute Person has become in Christ also
the person of the human, communicating His Holy Ghost to
the ones who believe in Him, or by dwelling Himself, through
the Holy Ghost, within them.”
277 “One cannot attribute the cleanness in a proper sense, to an Personalism
impersonal absolute, for the cleanness itself is a matter of
intention, of thoughts, of subjective interiority, of delicacy in
report with other persons, in the conscious acts. And only an
absolute as person it can be definitively and totally clean
through himself, for it is clean through the being, and not
through effort, in a limited sense. Only a person can attract
us, can arouse a real interest, for he can surrender to us but
at our turn we can also surrender to him in a total delicacy.
And only an absolute person can attract our absolute interest
and he can exercise upon us an absolute, willing attraction,
and as such, he can make us to surrender ourselves to him in
an absolute sincerity, to “consecrate” us to him.”
277 “This surrendering to the absolute Person it is a sanctifying Personalism, Holiness
self-sacrificing, for it is a transcending above anything that is
relative. Any human being that elevates himself above
himself, towards the supreme Person and he gives himself to
That Person, he renounces to himself, stepping over what is
egotistic, petty, narrow interest, lust directed addictively
towards a limited thing, and therefore he is sanctified by
entering through That Person in a limits removal and in a full
freedom. He is sanctified for he forgets about himself, he
elevates himself above himself, in the truly free
communication of his with the absolute Person and out of the
 power of the Absolute Person, a power that comes from the
absolute Person to welcome him. But for this is accomplished
in the most authentic manner, one can say that, from the
point of view of our teaching, the holiness is the most
characteristic accomplishment of the human, the unveiling
and the putting in value of the most intimate sanctuary of
his.”
277-278 “If the human person becomes sacred for he gives and he Personalism, Holiness
consecrates himself to the supreme Person and to serving the
clean good, the truth, and the justice the supreme Persons
wants, the act of the “consecration” or of the “sacrificing” it is
a priest act. All the ones who sacrifice or give themselves to
the supreme Person, they are priests and they are sanctified
by offering themselves to god. And by offering themselves to
god, they offer Him the whole world they are tied to – therefore
they sanctify the world. The one who sanctifies himself he
helps everybody to be sanctified, by attracting them in a
delicate, transparent, clean in feelings and in thought
relationship.”
278 “The elements and the objects sanctified within Church, they Holiness
receive a holiness at their turn, through the relation with
these persons into God – but not exclusively for these objects
-, a relationship which separates these elements and objects
from the other elements of the world, as from a profane
domain. They are sanctified for all the objects and for all the
things from the world in a representative manner. The ones
who give these objects to God, they behave delicately with
them, for these objects are the presents given to God, the
 presents they turned back to Him, accompanied by thanks
giving. But the delicacy of our behavior with them it gives us
the possibility to achieve the same behavior with all the
things, and it opens our eyes to see in all the things the gifts
from God, gifts which we must use with shyness, with purity,
and with gratitude. Through the bread, the water, the wine,
the oil, the wheat, sanctified in the churches, are sanctified
all the bread, the water, the wheat used by people in their life.
The Orthodox believer, with shy, he marks the sign of the
cross upon the bread before breaking it, for he is aware of the
fact that that bread is a present from God. All the believers
pray before sitting at the table. All the things are introduced
in the believers’ relation with God. The Orthodox Church has
special religious services for sanctifying the water wells, the
fields, the courtyards, the houses, and the animals. The
Eucharistic bread projects an aura of holiness upon all bread.
And the priests receive a sanctification in their quality of
servants of the sanctification of all the things, as active points
through which it is occasioned everybody’s entering in the
sanctifying communion with Christ, the divine-human
Person, as factor of clean relations amongst all the people.”
f. The Holiness is the Full Accomplishing of the Human
278-279 “The saint, through his self-giving to god, through his Restoration
communion with God, and through God with all the people, in
a manner free of any hidden thought or interest, he fully
restores his humanity.”
279 “In the saint there is nothing trivial, nothing gross, nothing Holiness, Personalism
despicable, nothing affected, and nothing insincere. In the
 saint there are actualized in a culminant degree: the delicacy,
the sensitiveness, the transparency, the purity, the shyness,
the attention towards the mystery of his fellow humans – that
is so characteristic to the human -, for the saint brings all of
these out of his communication with the supreme Person. The
saint notices the soul’s states of the others and he avoids
everything that could vex those, though the saint doesn’t
avoid helping them to overcome their weaknesses. The saint
reads even the least articulate need of theirs, and he fulfills
that need promptly, but he also reads their hidden impurities
no matter how cleverly would those be hidden, and the saint
exercises a purifying action, just through the delicate power of
his purity. Out of the saint continuously irradiates a ghost of
giving, of sacrificing towards everybody - without taking any
care of himself -, a ghost that leads the others and gives them
the surety that they aren’t alone. The saint is the innocent
lamb ready for the conscious self-sacrifice, and the unshaken
wall which offers a undeceiving support.”
279 “There isn’t somebody humbler, simpler, non-artificial, non- Holiness
theatrical, non-pretending, more “natural” in his behavior,
than the saint is, by accepting everything which is truly
human, by creating an atmosphere of clean familiarity. The
saint has overcome any duality in himself - as Saint Maximos
the Confessor says. The saint has overcome the struggle
between soul and body, the divergence between the good
intentions and the wrong deeds, between the deceiving
appearances and the hidden thoughts, between what he
pretends to be and what he actually is. The saint has
 simplified himself thus, for he has wholly surrendered himself
to God. That’s why he can wholly surrender himself in the
communication with others.”
279-280 “The saint always gives courage, by sometimes reducing the Tropes (portrait, etopee)
hallucinations produced by fears, by pride, by passions,
through an equally delicate humor. The saint smiles, but he
never laughs sarcastically; he is more serious, but he isn’t
afraid. He values the humblest persons, by reckoning all of
them as mysteries created by God and destined to the eternal
communion with Him. The saint makes himself, through
humbleness, almost unnoticeable, but he appears where
there is needed a comforting, an encouragement, or a help.
There is not invincible difficulty to him, for he firmly believes
in the help from God he asks for in prayer. The saint is the
most human and the humblest being and, in the same time,
he is an unusual apparition, and amazing apparition, and he
occasions to other the discovery of the natural human in him
and in themselves. The saint is the closest and in the same
time, unwillingly, he is the most imposing, namely the one
who draws our attention the most. The saint becomes the
most intimate to you of all people, the most understanding
one, and you feel as comfortable as one can be, but in the
same time he puts pressure on you by making you seeing
your moral insufficiencies and your mistakes. The saint
overwhelms you with the simple greatness of the purity and
with the warmth of his kindness, and he makes you feel
shame for your level lowered from the true humanity, and for
your impurity, for your artificiality, for your superficiality, and
 for your duplicity, which are strongly highlighted by the
comparison you are making it unwillingly between him and
you. The saint doesn’t exercise any worldly force, he doesn’t
give any command with severity, but you feel in him an
unbent firmness in the convictions he has, in his life, in the
advises he gives, so that his opinion about what you should
do, though expressed with delicacy, or with a discrete gaze, it
becomes a commandment to you and in order to fulfill that
command you are capable of any effort and sacrifice.”
g. In the Delicacy of the Saint It Is felt the Power of God
280-281 “In the delicacy of the saint it is transparent the authority of Tropes (portrait, etopee)
God. In the same time, the recommendation the saint gives
you, it gives you a power which liberates you from the
helplessness you were in, from the lack of trust you have it
within you, for you feel that power as a godlike power. You
feel that the saint gives you light and power from the ultimate
source of light and power, with a kindness out of the ultimate
source of kindness, Who wants to save you. You fear his gaze
in your soul, in the same manner you fear the unveiling of the
truth by a physician who is you friend and who is
undoubtedly a very skillful physician, but you still wait for it
like for the one of the physician, for you know that the saint
will give you in the same time with the diagnostic also the
sure medicine for your salvation from an illness you felt it as
being towards death. In his extreme delicacy, gentleness, and
humbleness, you feel a helping power that no other power
from the world can bend it down, a power that comes to him
from God, from his total surrender to God, and out of his will
 of serving his fellow humans, out of the command and with
the assignment from God, in order to save them. He who
comes close to a saint he discovers in him the peak of the
kindness, of the purity, and of the spiritual power, covered
with the veil of the humbleness. You must strive yourself in
order to discover the saint’s great ascesis deeds and of his
love for people, but his height is imposed by the air of
kindness and purity that surrounds him. The saint is the
illustration of the greatness and of the power in kenosis.”
281-282 “Out of the saint irradiates an imperturbable serenity and Tropes (portrait, etopee)
peace and, in the same time, he participates with tears to the
others’ pain. The saint is rooted in the loving and enduring
stability of the embodied god, and he rests in the eternity of
the power and of the kindness of God, as says Saint Maximos
the Confessor, being imprinted with the presence of God, as
was Melchisedec. But the eternity of the saint’s steadfastness
into the love for God and for people, it doesn’t exclude his
participation to the people’s pains, like Christ doesn’t cease to
bring His sacrifice for them, and neither the angels cease to
continuously offer the people their assistance. This is because
the persistence in the enduring and helping love it is also an
eternity. This is the “resting”, or the stability, or the “Sabbath”
the saints have entered in (Hebr. 3: 18; 4: 11), as one who got
out from the passions’ Egypt, and not the Sabbath of
insensitive Nirvana. This is because the eternity of the saint
in the eternity of the steadfast love God has it, for people, it
has the force of attracting other too, towards it, and to help
them courageously overcoming their pain, and to not
 succumb in despair.”
282 “The saint is a forerunner and a helper of the others on the Tropes (portrait, etopee)
road of the eschatological consummation.”
282 “The saint has somehow overcome the time, being powerfully Tropes (portrait, etopee)
present into time. Through this the saint has gained a strong
resemblance to God, by having God within him, with His
steadfastness in good and in the love for people. The saint has
reached in God also to the fullness of the human essence. The
saint has reached the identity of the human essence with the
existence, as Evdokimov says.”
282 “The saint represents the purified human, through whose Tropes (portrait, etopee)
spiritual-bodily thinness it is transparent his model of infinite
kindness and power, Who is God. The saint is the absolute
restored and the living and personal, a dizzying close peak
and dizzying high or sublime, of the humanity, capable of
complete open and uninterrupted dialogue with the
Trinitarian communion.”
282 “The saint anticipates the horizons of the eternal, Tropes (portrait, etopee, metaphor)
consummate humanity. Through everybody’s faces it is
transparent the face of Christ as model of all the human
faces. The saints reveal in themselves and make efficient the
culminant humanity in Christ, as some hypostases of it. Even
more: for the true humanity is the image of God, the saints
reveal God in human form: the become-a-man God.”
h. The Holiness Has Its Source in the Tri-Personality of God and in Christ
282-283 “If the holiness is the pure, communicating transparence of a Personalism, Holiness
person to another person, the holiness has its ultimate source
in the tri-personality of God. The subject of the holiness
 cannot be but a person in his pure relation with another
person. The holiness is accomplished in the purity and in the
delicacy of the consummate relation of a person with another
person. This is for the purity and the delicacy are, in other
words, the faithfulness, the transparency, and the total
attention of a person towards other persons, namely the total
self-transcending towards those persons. This faithfulness
and self-transcending have their supreme degree, from
eternity, amongst the divine Persons: the Ghost, as Ghost of
the Father and of the Son, like the same Ghost in Both of
Them, by expressing as person this consummate faithfulness
between Both of Them, he is especially called as Saint.”
283 “Out of the perfection of the reciprocal Trinitarian faithfulness Holy Trinity, Holiness
and attention, we are imparted too, through the Holy Ghost,
with the power of the faithfulness and of the attention, firstly
towards God and, by doing this, also amongst us. That’s why
the one who dedicates himself faithfully to God, he is
“consecrated”, he is “sanctified”, and this is accomplished by
receiving the Holy Ghost, and it is always accomplished for
God and for the mission of bringing other people to God. This
makes us be in a Ghost with the Father and with the Son.”
283 “There can be consecrated things too, in order to be faithfully Holiness
used only for God. But the one who faithfully use those things
is the man who believes. Through him it is manifested the
total faithfulness of the man and his quality of being
delegated by God to administrate the things towards the
praise of God and towards the salvation of the fellow humans.
This is because the one who is totally faithful to God he
 becomes totally faithful to the people, by framing his
faithfulness towards God as Christ did: “I am sanctifying
Myself, for them”. The man can become totally faithful to God,
out of the faithfulness of Christ towards them: “Be holy, as I,
your God, I am holy”. That’s why the relation between man
and God is likened to the relation between bride and
bridegroom. And the Church is holy by the fact that it is the
faithful bride of Christ. The people of Israel were defiling itself
when forgetting about the faithfulness towards God, when
was making not-transparent the presence of God within
them.”
283 “The one who is totally faithful to God and, through this, to Personalism
his fellow humans too, he is humanized or sensitized as man
in a superior degree. That’s why being sanctified it means
being humanized and any true humanization it is in the same
time sanctification.”
284 “The full holiness, the full priesthood of the man, it has been Christ, Personalism
accomplished in Christ. This is because Christ has totally
given Himself to God, through His life of obedience without
compromise and through His sacrifice. But juts by this he has
given Himself in an equal manner to us too. He has placed
Himself as man in the same transparency and faithfulness
towards God and towards us, in which he is as God, but in a
transparency totally accessible to us. In Christ has descended
amongst us the inter-Trinitarian faithfulness in a divine
Person, in order to become characteristic to the assumed
humanity too, as faithfulness towards God and towards us,
and to communicate this power to us too, so that we to
 achieve it too, in both directions. To this, the divine
hypostasis of the eternal consummate faithfulness it has
become also Hypostasis of the humanity, or the human
Hypostasis too of this faithfulness.”
284 “Christ conveys us this power of the faithfulness through the Christ
Holy Ghost, Who, from trinity, he also has passed in Christ as
man. In Christ’s sacrifice there is the power of our sacrifice; in
His priesthood, there is our priesthood. Just in His
embodiment it is accomplished an extreme surrender of the
human.”
284-285 “Being the supreme holiness in human form, Christ is also Christ
the man for people in supreme and exemplary degree. If the
saint is a man for people, for he is firstly a man for God,
Christ is the man for people in the supreme degree, not for
sparing us from the duty of the sanctification, but for us too
to achieve the holiness or the active faithfulness towards God
and towards our fellow humans.”
285 “(…) we cannot become saints except into Christ, for He takes Christ
us in Himself in His state of sacrifice brought to God, and for
He instills us the same act and the same state of sacrifice, or
of self-transcending, or of total faithfulness towards God, in
which Himself is.”
285 ‘Through Christ, the holiness as supreme reciprocal Personalism, Christ, Holy Trinity, Holiness
transparence of the Persons of the Holy Trinity it is being
communicated to us as consummate sensitiveness of the
relation between the human person and God and, through
this, amongst the human persons too.”
285 “God wants the whole world to be filled up with saints, that God, Holy Trinity
 the whole world to be sanctified, for His holiness to become
seen and glorified all over the world, by becoming a new sky
and a new earth, inhabited by the justice, or by the
faithfulness, or by the openness, of by the holiness, by being
extended out of the Holy Trinity.”
285 “The Orthodoxy believes that through spirituality, by the Divine Uncreated Energies, Orthodoxy
penetration of the uncreated energies within world, the world
is being transfigured, and this is being done also due to the
efforts of the believers, who are strengthened by these
energies, towards holiness. This is for in these energies, which
have become of the people too, God, the One in trinity, He
makes Himself transparent.”
285 “Only in the experience of the holiness, our nature, by being Knowledge
filled up with the efficient presence of God, it has not only a
theoretical knowledge about God, but knowledge by
experience of His presence, power, and love.”
285-286 “The saints know God in His presence that is working within Deification, Holiness, Knowledge
them and within the whole world. They know Him in the
sweetness of the kindness and of the peace, in His power of
transformation and of transfiguration and of consummation,
within themselves and in all the things. The holiness isn’t
something static and individual, but it is a process of endless
Christian humanization through deification, that is being
accomplished in the relations between people and God,
amongst the people themselves, and between the people and
the whole cosmos.”
4. The Kindness and the Love of God and Our Participation to Them
288 “The godlike love is the movement of God towards creatures, Personalism, Love
 towards the union with them. But in order to be there a
movement towards somebody, there must be such an eternal
movement in God. If, generally, the eros means the
movement, full of longing, between two parts, there won’t be
eros where only one part is person and the other one is a
passive object of longing and love.”
288 “In God there is a community of Persons amongst Who the Paradox, Love, Personalism
love is manifested. The love in God would imply at its turn a
movement from a Person towards Another. But for in God
there isn’t a movement for surpassing a degree of love towards
a more intense degree, and therefore towards surpassing a
distance remaining amongst the divine Persons, or towards a
fuller union amongst Them, the movement of the love of God
is paradoxically united with the lack of movement.”
289 “Each divine Person gets out of Himself, totally, to the Others. Personalism, Paradox, Holy Trinity
But even by doing this, He doesn’t do a movement in order to
realize a greater exit. This is because He is in a total manner
to the Others, or He has the Others within Himself. Being in
the same integral movement, one can say that They are
motionless. But for They are not confounded to Each-Other,
the love still is a going out, and therefore it is a movement
from One to Another. There is persistence in this going out,
permanently being at the end desiring it, to the Other
Persons.”
289 “In this reciprocal total going out – an therefore stabile – of Personalism, Love, Paradox, Kenosis, World
the godlike Persons, it is given the possibility of their common
movement towards the creatures as persons, by being
accomplished the love as Each One’s going out to Another.
 God wants to reach the created person, or to His union with
the created person, not only by His ecstasy towards the
created person, but also by the created person’s ecstasy
towards Him. Although the creature, through his being, is in
Him, through his insufficient love the creature still is at a
distance from God and, therefore, God does a kenosis by
descending to the creature and by accepting the creature to
be at a certain distance from Him, and to contribute the
creature to that distance’s decreasing by his will. This is for,
in order to accomplish a love also with the created being, God
has brought to existence not only a world of objects, but also
a world of subjects, which are from Him at a distance they
can decrease or increase it.”
289-290 “God wants to overcome the interval (diastase) between Him Distance
and the persons, not only through His movement, but also
through their free movement towards Him. This is because as
long as the creature manifests a will inconsistent with His
will, there remains a distance between Him and the creature.”
290 “On one hand, God puts His power in movement in relation Love
with the creatures, and on the other hand, He instills them,
through this movement of His love for them, their love for
Him, after he has given them this capacity through creation,
and He has restored this capacity by the grace of Christ. God,
by bringing us to existence and by endowing us with so many
gifts, amongst which there is also the gift of the knowledge, it
appears to the creatures a worthy to be loved, and this is
another form through which He sets the creatures in the
movement of love towards Him. Although, this movement
 being weakened by sin, there were needed new going outs of
God to the creatures, in order to restore their movement
towards Him. Actually, it is difficult to discern between the
creation of the love within them, by the fact that He appears
to them as worthy to be loved through the gifts He gives them
through the act of the creation, between the work of the
Providence and the restoring of their powers, and between His
new and permanent going out to them into Christ. All these
three kinds of going outs are manifestations of His love for
creatures but, in the same time, they are actions through
which he makes Himself worthy to be loved by creatures, and
therefore they are actions which lead their love towards Him.”
290-291 “Out of the love of God for the creatures it springs out the Love
creatures’ love for God, and therefore the creatures’ love for
Him it cannot be separated from His love for creatures. That’s
why the Holy Fathers do not make a separation between the
two kinds of love. The creatures’ love for God it is the gift of
God, a gift produced by the love of God for the creatures
which turns back towards God with the fruit of the creatures’
love. The love with which the creatures move themselves
towards Him, it is the love through which God moves the
creatures towards Him.”
291 “Two persons who love each other, they no longer know what Love
has each one of them in this love from oneself, and what is
from the other person. If the second person doesn’t love the
first person, the first person won’t have, at its turn, power to
love the second person; and if the second person doesn’t love
the first person, that one won’t have power to love the second
 person. Each one makes the other person able to love through
the own love, and in the same time through an attraction
exercised upon that person. But the attraction itself that is
exercised upon that person it comes out of this person’s love
for that person.”
291-292 “The fullest loving going out towards the creatures, God has Love, Christ, Embodiment
made it through the embodiment of His Son, Who has
assumed the human nature. But in the same time, the Son
has filled the human nature up with His divine love towards
the Father. The Holy Ghost unites us, through love, with God,
by making on Himself the bearer of the love from God to us
and from us to God and amongst us, and the embodied Son is
alike too. The son of God moves us from within us through
the love he has it from the Father, by bringing us the love of
the Father, and the love between Him and the Father, and in
the same time seeding within us His love for the Father and
for all the people.”
292 “In the earthly life we are on our way towards the perfect love Love
of God and for the fellow humans. We will reach the perfect
love with God and with the fellow humans in the future life, if
we strive to do that in the present life.”
292 “The creation is on the way of love, by receiving its power out Creation
of the Trinitarian love, and by advancing towards its
consummation in the union with the Holy Trinity and with all
the people.”
III. The Holy Trinity, the Structure of the Supreme Love
A. The Mystery of the Holy Trinity, Generally
1. The Involvement of the Holy Trinity in the Divine Love
293 “The love supposes two kinds of selves, who love one another, Love
or a self who loves and a self who receives that love, or about
whom the one who loves knows that that one is aware of his
love. And this must be in reciprocity. But in the same time
the love unites the two selves, proportionally to the love
between them, but without confounding them because that
would put an end to the love. Therefore, the perfect love
paradoxically unites these two things: several selves who love
one another, still remaining unmerged, and a maximum unity
between them.”
293 “Without the existence of a perfect and eternal love, it cannot Love
be explained the love within world and it cannot be seen
either the purpose of the world. The love from within the
world it supposes the eternal and perfect love amongst several
divine Persons. This love doesn’t produce the divine Persons,
as the catholic theology affirms, but is presupposes Them.
Otherwise there could be conceived an impersonal love also
producing and tearing apart the human persons. The divine
Persons maintain Themselves consummate from eternity, for
Their love is the perfect love, a love that cannot increase the
communion amongst Them. Otherwise, it would everything
have started from the supreme separation, from the lack of
love. The love supposes a common being in three Persons, as
the Christian teaching says.”
293-294 “The reciprocal love amongst people implies also several Love
persons capable of love, on the basis of a being of their, that
is in some measure common to them. But this imperfect love
amongst us, it supposes the perfect love amongst the divine
 Persons with a common being. Our love is explained out of
our creation in the image of the Holy Trinity, the origin of our
love.”
294 “We know out of the supra-natural revelation that God Holy Trinity
subsists in three Persons. But something like that doesn’t
exist in the created order and, even there had existed then it
would have been totally different from the tri-personal
subsistence of the infinite and uncreated essence. By that,
even put it on this way, it remains a mystery to us. That’s
why we mustn’t image that we have completely understood
the reality of the Holy trinity, by remaining to a worldly
meaning of it. In such a case we would create an idol, by
stopping the movement of our spirit towards the mystery of
the plenitude of the life from above understanding. But we
mustn’t either renounce to this expressing, as it wouldn’t say
anything real referring to God. In such a case, either we
would drown ourselves in the indefinite that doesn’t give as
certitude about anything – and therefore it doesn’t give us
either the certitude of the eternal existence through the
communion with the divine personal reality -, or we would
remain with the formula of an impersonal or mono-personal
God, Who therefore wouldn’t be able to and available of a
communion with the created persons.”
294 “Only a God Who is Father and Son, explains the whole Holy Trinity
earthly paternity and filiation, says Dionysus the Areopagite,
by developing an affirmation of Saint Paul (Ephes. 3: 14). The
warmth of the differentiated hum an relations it comes out of
the existence of a God Who is not stranger from the affection
 of such relations. But these relations are being spiritualized
from God by the Holy Ghost. That’s why, on the other hand,
the relations of the divine Persons are incomparable and
above the human paternal and filial relations, as is also the
Ghost Who consummate those relations.”
295 “The dogmatic formula of the unique in being and threefold in Dogmas, Holy Trinity, Communion,
Persons Godhead, it is, as any dogmatic formula, the Personalism
confession of the faith into a reality which saves us, and
therefore it gives us a maximum for understanding, given the
infinite abyssal of the Godhead. This dogmatic formula
delimitates the Christian teaching about God, in comparison
to other teachings, only in the sense that such a Godhead is
the only one savior, , as basis of the loving communion with
us in eternity. But is comprises through as much as it gives
us, the frame of the true infinity and it opens our perspective
of the personal o participation to it forever and ever. This is
for the perfect and the eternal community of the three
Persons, in which subsists the supra-essence of the Godhead,
it is given by the infinity and by the consummation of the
loving life of the Trinity and of each Person of the Trinity. And
therefore, only through the Trinity’s communion it is ensured
our eternal communion with the infinite life of God and the
not-confounded life amongst us, as partakers to this infinity.
Through this it ensures our persistence and consummation
as persons forever. Being in the same time to us revealed and
above any understanding, it constitutes the basis, the infinite
reserve, the power and the model for our eternal progressive
communion, but in the same time urges us to a continuous
 thinking and to a spiritual growth, helping us to continuously
surpass any stage we have reached in our communion as
persons, with God and amongst us, and to make efforts for an
increasingly deeper understanding of the mystery of the
supreme communion.”
2. The Holy Trinity, the Basis of Our Salvation
296 “The salvation and the deification as work of elevating the Holy Trinity, Ambodiment
people who believe in the intimate communion with God, it
isn’t but extending the affectionate relations from amongst
the divine Persons to the conscious creatures. That’s why the
Trinity essentially reveals Himself in the work of the salvation
and that’s why the Trinity is the basis of the salvation. Only
by existing a threefold God, One of the godlike Persons –
namely That One Who is in a relation of Son with Another
Person and Who can remain in this affectionate relation as
Son while being a man too – He embodies Himself, placing all
His brothers into humanity in this relation as sons to the
heavenly Father, or placing the Father in relation as Parent
with all the people.”
297 “Through the embodied Son we enter the filial communion Holy Trinity
with the Father, and through the Ghost we pray to the Father,
or we speak to Him as some sons. This is because the Ghost
unites Himself to us in prayer.”
297 “This prayer the Ghost is bringing within us, He is bringing it Holy Ghost
to Himself on behalf of us, and in this prayer we are involved
too. The Ghost identified Himself to us by grace, in order us to
identify to Him by grace. The Ghost eliminates by grace the
distance between our self and His Self, by creating by grace
 between us and the Father the same relation He has is with
the Father and with the Son. If in the embodied Son we have
become sons by grace, in the Ghost we are achieving the
conscience and the daring of sons.”
298 “The Son, by embodying Himself, He confesses as man too His Holy Trinity
love towards the Father, but an obedient love, or He reveals
the Father to the people, in order these to love Him just as
their Father. In the same time, the Father confesses to the
Son, in His quality of embodied Son, and therefore to us too,
His love as Father. And the Holy Ghost spiritualizes the
humanity assumed by the Son, by deifying it or by making it
able to participate to the love of the divine hypostasis of the
Son towards His Father. The revealing of the Trinity,
occasioned by the embodiment and by the activity of the Son
on earth, it isn’t but attracting us according to the grace, or
through the Holy Ghost, in the filial relation of the Son with
the Father. The acts of revealing of the Trinity are savior and
deifier acts, are acts of our elevation in the communion with
the Persons of the Holy Trinity. That’s why the Holy Fathers
take all the proofs for the Holy Trinity from the salvation work
accomplished into Christ.”
298 “A mono-personal God wouldn’t have in himself the eternal Holy Trinity
love or the eternal communion, in which to desire to
introduce us too. He wouldn’t embody himself, but he would
send us a teaching on how to live righteously, or, if he had
embodied himself, he wouldn’t have placed himself in a
relation with God as a different person, but he would have
given to himself as man too, the conscience that he is the
 supreme reality; and he would have given this conscience
either to all the people, or he would have shown himself in
quality of man too, as lacking the humbleness of the man in
the relation with God, as with one who is not an own
hypostasis but a different hypostasis. But we are saved in
Christ for we have in Him and out of Him the whole height
and the whole humbleness, the whole warmth of the
communion and the eternal preservation of each person.
Christ is the Son equal in being to the Father, but in a Son –
Father relation and, in the same time, the Man Who prays
and sacrifices Himself to the Father for His brothers into
humanity, and Who also teaches His brothers how to pray
themselves and how to sacrifice themselves.”
299 “An embodied god who hadn’t been the Son of a Father, he Holy Trinity
wouldn’t have maintained himself as person in the relation
with another equal to him person. The humanity he would
have assumed it would have sunk within him like in an
impersonal abyss, not participating to the love of the Son
towards the Father.”
3. Reflections of the Holy Trinity in Creation
299 “There was a time when the coincidence of the opposite things Paradox
it was considered as incompatible to the rationality. Wherever
such a synthesis was encountered – and the whole reality is
like this – the rationality crumbled it down in irreconcilable,
contradictory notions, by placing ones against others, or my
trying to forcedly merge them.”
299 “The rationality is now used to unite the principles of the Paradox, Holy Trinity
distinction and of the unity in understanding the reality, in
 such a measure that it is no longer difficult at all to see the
antinomic mode of being of the whole reality. To the
rationality it is today a general fact that the plurality doesn’t
tear apart the unity, and the unity doesn’t annul the plurality.
It is a fact that the plurality is necessarily interior to the
unity, or that the unity manifests itself in plurality. It is a fact
that the plurality maintains the unity and that the unity
maintains the plurality, and that the weakening of one of
them it means the weakening or the disappearance of the life
or of the existence of whatever entity. This mode of being of
the reality it is known today as superior to the notion of
rationality from yore, and the notion of the rationality it has
become, under the force of the reality, complex and
antinomic. Affirmations considered yore as being irrational
due to they apparently contradictory character, they are now
recognized as indicating a natural stage the rationality must
tend towards, as stage of which understanding it constitutes
the natural destiny of the rationality, and which is an image
of the supra-natural character of the perfect unity of the
distinct ones in the Holy Trinity.”
4. The Holy Trinity, the Mystery of the Perfect Unity of the Distinct Persons
300 “The effort towards understanding the unitary-distinct Paradox, Holy Trinity
constitution of the reality it helps us to elevate ourselves
towards the supra-rational paradox of the perfect unity of the
three distinct Persons, represented by the unity of being of
the three godlike Persons. By ascending towards this
understanding, we are ascending towards promoting an
increasingly higher unity amongst us as distinct human
 persons. This is for the closest image of the Holy Trinity it is
the unity of being and the people’s distinction as persons. Of
course, this effort is insufficient in order to elevate by
ourselves towards a higher understanding of the Holy Trinity,
known through Revelation, and for deepening the unity
amongst us – because we need to be helped by the grace itself
of the Holy Trinity, or by the power of the Holy Trinity, which
strengthens within us the unity, but without weakening us as
persons, and by doing so the grace helps us to increasingly
understand such a supreme unity between the persons which
remain not-confounded.”
300 “When we cogitate de Fathers as not-comprised, as uncreated, Holy Trinity
we cogitate also the Son and the Holy Ghost, alike, for the
infinity, the glory, the wisdom of the Father, are not separated
from those of the Son and of the Holy Ghost.”
303 “Each Person of the Holy Trinity, by revealing Himself in the Holy Trinity
world and by working amongst people and within people, he
manifests the consummate unity with the Others Two
through the being and through the perfect love for Them. But
in the same time each Person of the Holy trinity brings His
love to the people too, out of the love He has for the other two
Persons. Our love amongst us isn’t perfect because of neither
the unity amongst us, as beings, it isn’t perfect. We are called
to increase the perfect love amongst us and for God, through
the godlike uncreated energies - which represent the unity of
being of God brought amongst us – and by increasing the
unity of our human being.”
a. The Difference between the Divine Consubstantiality and the Human Consubstantiality
303 “One could concretize the continuity of the human nature, Tropes (Metaphor)
concretely subsistent in many hypostases, as a thread on
which appear, one after another, the hypostases as diverse
knots. Between them there isn’t a total void, but a thinning of
the nature that appears thickened in the knots, or in the
actualization of all its virtualities. Without the continuity
between the human persons, through the thinned thread of
the nature, it couldn’t be understood or maintained either its
diverse concretizing in persons. But one cannot say that there
first existed the thread and then the knots, or that the
thinned thread between them it doesn’t belong to them in
common. One cannot say either that the knots produce the
thread between them. But both the thread and the knots, or
some of the knots, they exist simultaneously. The knots
communicate through the thread and they bring each other to
existence. The knots can become increasingly interior to one
another. In a way, each human hypostasis bears the whole
nature accomplished in the hypostatical knots and in the
thread uniting them. One cannot speak about human
individuals properly, as totally isolate concretization of the
human nature. Each hypostasis is ontologically connected to
the others, and this is manifested in their necessity of being
in a relation. Through this, they have a character of persons,
and their true development consists in their development as
persons, through the increasingly tighter communication
amongst them.” (2003: 303)
304 “Each person is the center of endless rays, like a star; or the Tropes (Comparison, Metaphor)
persons are connected through their rays as in a giant
 network. Through their rays they give and receive; thus their
rays are common, though the persons are different centers of
the rays starting from them and coming to them. Each person
is the center of so many actual threads as many persons are
in relation with that person. And each person can be center
towards any other person. This network is continuously
developing out of itself, one part passing, another part being
added, as in a sphere with increasingly numerous
connections.” (2003: 304)
304-305 “Neither the human consubstantiality consists only in the Salvation
identity of a nature possessed by distanced person; but, in a
unique being borne by all the hypostases in solidarity, though
some persons are saved by being overwhelmed by the Ghost
of Christ, and others aren’t saved.” (2003: 304-305)
305 “The Hypostases of the Holy Trinity aren’t united in the same Holy Trinity
nature only by the thinned threads which unite Them but
also separate Them in some measure. There cannot be
cogitated any kind of thinning of the nature amongst Them.
All Three of Them are perfectly One into Another, by
possessing together the whole divine nature, and All of Them
possess the entire nature in common, without any weakening
of the continuity amongst Them. In order to understand in
some measure this, we must keep in mind the fact that the
divine nature is entirely spiritual and of spirituality above any
spirituality known or imagined by us. As such, the divine
Hypostases are free of any impermeability and free of the
persistence in joining, of which the human hypostases aren’t
totally spared.” (2003: 305)
305 “The divine Hypostases are totally transparent to each other Holy Trinity
and bin the interiority of the perfect love. Their
consubstantiality isn’t maintained and isn’t developed
through thin threads which would unite Them as bearer of
the same being, as it is in case of the people; but Each of
Them bears in common with the Others the whole nature.
They are through this fully interior to each other, not having
to jump over a thinned bridge between Them, in order to be
accomplished, through such a communication, a greater
union amongst Them. The infinity of Each One it doesn’t let
the possibility of such a thinning of the divine nature amongst
Them. They can be likened, as the Holy Fathers say, to three
supra-luminous and supra-transparent suns, which
reciprocally comprise and show one another, by bearing
inseparably, the same infinite whole light.” (2003: 305)
306 “The Father, or the Sun as paternal subsistence of the infinite Holy Trinity
light, He makes to appear in Himself the Son, or the Sun as
reflex of the entire infinite light, subsistent into the Father.
The Father projects Himself in Himself as filial Sun, by
further seeing Himself through This One, and by comprising
This One, or by showing Himself more luminous through This
One. And also the Father projects Himself in Himself as
another Sun, or as the Holy Ghost, by showing Himself
through This One even more luminously, as the paternal Sun,
and by showing also the Son, as the filial Sun. They are three
real Hypostases, three real modes the same infinite light
subsists in. Each of Them is transparent as bearer of the
same infinite light through the Others Two, being interior to
 Them and having Them interior to Him. But in the spiritual
order, the subsistence of the light as sun it means conscious
subject. The subject cannot be separated from the conscience,
and the conscience cannot be separated from the subject, and
this is for the conscience is in the same time reality and
power, by being always the predicate of a subject.” (2003:
306)
306-307 “The spiritual essence subsistent only in subject it always Holy Trinity
implies a conscious relation between subjects, and therefore it
implies a hypostatizing of it in several subjects, in a reciprocal
perfect penetration and transparency, in what Saint John
Damascene called perichoresis. This is because of a subject
cannot have a joy of existence without the communion with
other subjects. In the consummate unity of the Trinity, in the
conscience of Each Subject, there must be perfectly
comprised and transparent the consciences of the Other Two
Subjects and, through this, their bearer Subjects too.” (2003:
306-307)
307 “The supreme spiritual essence isn’t a singular subject, but a Holy Trinity
communion of subjects which are fully transparent to each
other. The Trinity of the divine Persons is characteristic to the
divine essence, without the three Persons to be confounded in
the unity of the essence.” (2003: 307)
b. Being and Persons in the Holy Trinity
307-308 “The kindness is reckoned by the school dogmatics as a Holy Trinity
feature of the divine being. But the Holy Fathers think more
complexly. They do not cogitate the being as separated from
the Person. The kindness of the being is shown in the relation
 amongst Persons. Of course, by doing so they do not
confound the Persons, for the birth is an incommunicable
property of the Father. But in the act of the birth it is
manifested in the same time, in a certain personal manner,
the feature of the divine Person of being good. Each Person
manifests the features common to the being from His own
position.” (2003: 307-308)
308 “The plenitude of the existence, that is characteristic to the Holy Trinity
divine being, a plenitude also the joy belongs to, and the full
happiness that cannot have but the form of pure subjectivity,
it cannot be lived by a sole self. The joy by oneself is not a full
joy, neither is a plenitude of existence. And the joy of
existence communicated by a self to another self, it must be
in the one who receives it equally full that in the one who
gives it. And therefore also the plenitude of existence must be
likewise. But this means the full giving of a self to another self
– and not only a giving of something from the self, of from his
good things. It must be a correlation of total giving and
receiving between the two selves, in order to accomplish some
sort of reciprocal comprising of the selves, who, on the other
hand, they remain not-confounded in this comprising.” (2003:
308)
308 “In the full love the person do not give themselves and they do Divine Trinity
not reciprocally accept each other, but they reciprocally and
personally affirm each other, they put one another in
existence by giving and receiving. The divine love is all-
efficient. The Father puts the Son in existence from ever, by
His integral self-giving, and the Son continuously and from
 ever affirms the Father as Father, by the fact He gives Himself
to the Father as Son. By reciprocally affirming each other in
their distinction, through the perfect love, the acts this is
accomplished are acts from ever and they have a character of
totally personal acts, although they are acts in which the
divine Persons are together active.” (2003: 308)
308-309 “If the love existentially belongs to God, then also the Holy Trinity
reciprocal relating the love of the divine Persons is manifested
in, it must have an existential basis, though the positions the
Persons occupy in this relating are not changed amongst
them. In God there must be Father and Son and Holy Ghost.
But the Persons do not change these positions amongst
Them. On the other hand, for the being is one and for the love
is perfect, the relationing is from equal to equal, and not like
from superior to inferior, neither like amongst strangers. If
God had had to relate Himself to something stranger from
Himself, it would have meant that He needs something
different from Himself. The relationing of God must take place
within Himself, but still amongst different selves, in order the
relationing, and therefore the love, to be real.” (2003: 308-
309)
309 “In order to maintain the definition of the love as a divine Holy Trinity
existential act, and in the same time to define this act as
relation, and keeping in mind that the divine being is one, it is
necessary to see the divine being simultaneously as unity-
relation, as relation in the bosom of the unity. Neither the
unity must be crumbled in the favor of the relation, nor must
the relation be annulled in favor of the unity. Or, the Holy
 Trinity is above the difference between unity and relation as
we understand them. The reciprocal relationing is an act, and
this act is existential within God and in the same time it
indicates a distinction of the Ones Who relate to One Another.
The relationing is common within God, though Each Person
has another position in this common act of the relationing.”
(2003: 309)
c. To Each Trinitarian Subject the Other Two Are Internal to Him
309-310 “To each Trinitarian Subject the Others Two are internal to Holy Trinity
Him. To each Trinitarian Subject are, in the same time,
transparent to Him the Others Two, as other Selves of His.
The Son appears in the conscience of the Father through the
act of the birth as another Self (αλλον εαυτον). According to
the Holy Fathers, if the Self of the Father hadn’t known
Himself of he wouldn’t have in the mirror of His conscience
the Son as another conscience of His. This doesn’t mean that
the Son brings to the Father the knowledge about Himself,
but that the Father, only for He is as Father the subsistence
of the divine essence, therefore for He is the birth-Giver of the
Son, He knows Himself. In other words, the divine essence is
light only because it subsists in Three Hypostases; or that
fact that the divine essence is light it is shown in the fact that
it exists in Three Hypostases Who know each other.” (2003:
309-310)
310 “The Self of the Father knows Himself by the fact that He Holy Trinity
knows Himself from His image in the Son, like the Son knows
Himself by looking at Himself in the Father, Who is His model.
The Subject of the Father gives Birth to an image of His, in
 order to know Himself through that image. But the condition
of His real knowing, it is not given to Him by a simple thought
image of His, but by a real image, that shows Him by its
existence not only what He can think at, but also what He can
do and how He can love, namely this is an image that receives
also, through this, the being of the Father. The Father knows
Himself in the Son and through the Son, only because the
Son as real image of the Father he projects towards the
Father His existence as Son of the Father; but also the Son
knows Himself through this. The Father knows Himself into
the Son not as in a passive image of His, but as in an active
image, that turns also towards the Father His knowledge
about Him, a knowledge that has become possible for it has
been born as perfect image of the Father.” (2003: 310-311)
311 “The knowledge in general unites in itself the common Knowledge
character of the knowledge and the birth of one of the two
partners of the knowledge. I know myself out of what I have
produced, for it resembles me. But I know myself the best out
of the one who reproduces by birth my perfect image, who not
only shown me, passively, my image, but he also
communicates it to me actively.” (2003: 311)
311 “The birth of the Son by the Father it is the premise of the Knowledge
Self-knowledge of the Father, knowledge accomplished in
common with the Son.”
311-312 “Each of us knows himself not only out of the one who has Holy Trinity, Knowledge
given birth to, but also together with any of his fellow
humans, with whom he has hypostatized the same nature.
But in God, the Second Hypostasis cannot come but out of
 the First One, for the unity in God is consummate, or for the
unity it has in God Himself its last source, and it doesn’t
hints towards a superior source. The divine nature is
hypostatized in the Second Hypostasis by His birth out of the
First One, and in the Third Hypostasis by the proceeding out
of the First One. No Hypostasis of the Trinity comes out of two
Hypostases. But because the human nature resides in many
hypostases and each of them has some shortcomings, and it
doesn’t come in its subsistence directly out of a sole
hypostasis, and for it manifests some distances, each human
hypostasis knows himself on the measure he knows several
hypostases and he overcomes the distance between him and
them. But in God, the Father has the whole nature
hypostatized only in the Son and in the Holy Ghost; and
between Them and Him there is not distance.” (2003: 311-
312)
B. The Divine Inter-Subjectivity
1. The Trinitarian Inter-Subjectivity, as Lack of Any Passiveness in God
312 “The spiritual character of the transparency or of the Personalism
interpenetration of the divine Persons, that is also an
interpenetration of Their consciences, it can be expressed in a
fuller manner by using the term inter-subjectivity.”
312 “God is pure Subject, of Trinity of pure Subjects. The whole Holy Trinity
divine essence, that is threefold subsistence spiritual essence,
it is made subject or it is made threefold subject. The
subsistence of the divine being it isn’t else but the concrete
existence of the divine subjectivity, on three ways that
interpenetrate each other, and threefold in a threefold inter-
 subjectivity. No one of the Three Subjects sees anything like
object in the Persons of the Others, neither in Himself as pure
subject. If they had had within them something as object, that
fact would have diminished Their full openness towards the
other Two Subjects, and They wouldn’t have had Themselves
as three subjective consciences perfectly interior to One
Another. And this would have made Them, in some measure,
to treat One Another as object, and therefore there wouldn’t
have been a perfect communion amongst Them. This would
have made each Subject not to be fully open and transparent
and in a perfect communion with the Others.” (2003: 312)
312-313 “The full communion is accomplished only amongst the Communion
persons who are and who make themselves fully transparent
as pure subjects. The more they are and the more they are
proven as subjects, the more the reports amongst them are of
a greater and or a freer communicativeness and communion,
of a more accentuated conscious reciprocal interiority and
interpenetration, by realizing thus a even greater inter-
subjectivity.” (2003: 312-313)
313 “The pure character of the divine Subjects implies a full inter- Holy Trinity
subjectivity of Theirs. That’s why we talk about a unique God
and about three Selves. The Three Subjects do not detach
One from Another, or from the conscience of the Others, to
show the godhead existing separately. The subjectivity of no
divine subject is being narrowed, nor widened, but in
comprises somehow the Other too. Each one lives the modes
of living of the divine being, not as His, but as Theirs.” (2003:
313)
313 “The Father, by eternally giving birth to the Son, He doesn’t Holy Trinity
make the Son, by doing so, an object of His. That’s why the
Christian teaching uses also the expression: “The Son gives
birth to Himself out of the Father”, and not only the
expression “The Father gives birth to the Son”. And the birth
is eternal – a fact that indicates a character of pure subject
also of the Son. The birth of the Son out of the Father it
indicates only the unchanged position of the Father as Giver
and of the Son as receiver of the existence and the connection
between Them through the act of the birth. Both of Them live
this eternal act as subjects, but They live it in common, or in
an inter-subjectivity that doesn’t confound Them, for Each
One lives that fact from His own position.” (2003: 313)
313-314 “To the Orthodox theology it is unknown the terminology of Holy Trinity
the catholic theology about a generatio activa and a
generation passiva, the first term being attributed to the
Father and the second term being attributed to the Son. The
Son isn’t passive in His birth out of the Father, though He
isn’t the Subject Who gives birth, but the Subject Who is
born. The term proceeding referring to the Holy Ghost it
doesn’t indicate, at its turn, any passiveness of the Holy
Ghost, a passiveness that would make Him in some regards
an object of the Father. The Ghost “from the Father proceeds”,
said the Savior (Jn. 15: 26). The Ghost is in an eternal
movement of proceeding out of the Father, like the Son is also
in an eternal movement of being born out of the Father. But
neither the Father is, because of that, in a passiveness. The
Ghost proceeds, but the Father is the One Who proceeds Him.
 The proceeding of the Ghost out of the Father it is at its turn
also an act of pure inter-subjectivity of the Father and of the
Ghost, without confounding to One Another. And in an not-
understood way, the Father being both the source of the Son
and of the Holy Ghost, Each of Them lives together with the
Father not only in the act of His coming from the Father, but
They participate joyfully together with the other one to the
living of the act of That One’s coming out, but from His own
position. All Three live in an inter-subjectivity the act of the
birth of the Son and the act of the proceeding of the Ghost,
but Each of Them from His own position, this fact forming
again a community amongst the Three Hypostases.” (2003:
313-314)
314 “The term inter-subjectivity highlights the positive Holy Trinity
communion taking place amongst the Person of the Holy
Trinity, between the acts of the birth and of the proceeding,
whilst the expression oppositio relationis which is used by the
catholic theology following to Thomas Aquinas, in order to
indicate the reports produced by these acts amongst the
divine Persons, it less highlights this reciprocal
communication and communion.” (2003: 314)
314-315 ‘The community is shown not only through being, but also Holy Trinity
through the personal characteristics themselves. The
“opposition” between the Person of the Holy Trinity it is the
specific brought by Each of Them in communion; it is the
mode a Person communicates with Another Person in the act
of His coming out, by giving and by receiving, and through
this, upholding on One Another in What They are. But the
 communion doesn’t always need such acts of coming out One
from Another. The Holy Ghost doesn’t need an act of coming
out from the Son in order to accomplish a communion
between Him and the Son, in order to be in an inter-
subjectivity with the Son. They are in this inter-subjectivity by
the fact that They are both from the Father and within the
Father and Each of Them enjoys the Father together with the
Other One, not only through the act Himself is originated
from, but also by the act the Other One is originated from, by
rejoicing in the same time Each One together with the Other
One, for Both of Them are originate by One and the Same
source. This fact was expressed by some Byzantine Father
and writers through the “shininess” of the Ghost out of the
son, or through the “resting” of the Ghost into the Son. Both
of Them are coming out of the Father, and they rejoice
together with the Father for the fact They come out of the
Father, but they also rejoice with One Another for the fact of
this provenance. The pure inter-subjectivity of the Three
Person is manifested also in the fact that They reciprocally
affirm One Another as distinct Persons.” (2003: 314-315)
315 “The inter-subjectivity and the reciprocal affirming makes that Holy Trinity
the Father, by living on Himself as Father, he lives as Father
the whole filial subjectivity of the Son; the subjectivity of the
Son is interior to the Father but like to a Father. The
subjectivity of the Son is endlessly more interior to the Father
than it is to an earthly father the subjectivity of his son, or
than it is interior to a mother the filial subjectivity of her son,
making her able to substitute herself to her son and to live
 more intensely than her son his joys and his pains. But like
the heavenly Father lives also the subjectivity of His Son in
His parental subjectivity, without mixing the two
subjectivities, but by intensifying them, likewise the Son lives
the parental subjectivity of the Father in His filial subjectivity,
or as Son. Everything is common and perichoretic in Trinity,
without in this common movement of the subjectivity of One
within Another to be confounded the distinct modes of the
together living of this subjectivity.” (2003: 315)
315-316 “The aspiration, and partially the accomplished capacity of Communion
the human self to be a simple unity and in the same time to
comprise everything and to be in ontological and dialogical
relation with the other selves, therefore to have them in this
sense as subjects within himself, it is the reality
consummately accomplished in God from ever, because of
otherwise it couldn’t be explained the mentioned mode of the
irreducibility and of the ontological unity or of the dialogical
relationship of the human selves.” (2003: 315-316)
316 “In God each Self is and comprised everything, but His perfect Holy Trinity
happiness consists in the fact that each Self, Who is
everything, He comprises the other Selves, Who are also
everything at Their turn, Each of Them being everything in
reciprocal comprising. These Selves do not welcome One
Another from exterior, as the human selves do, for They are
forever consummately interior to One Another, but They
aren’t identical to Each Other – and the human selves aspire
to become themselves like that. And the divine whole (or the
infinite godlike being) isn’t externally multiplied as in the case
 of the people, for in such a case the Godhead would no longer
be absolute. The divine whole remains consummately one and
though It subsists in three modes as Persons, each mode
perfectly comprising in Himself the Other Two modes. The
divine whole is in an ontological dialogue in Three. No Partner
to the dialogue brings to the dialogue content from outside.
Each of Them has the infinite divine whole in the dialogical
communion with the Two Other Selves.” (2003: 316)
2. The Trinitarian Inter-Subjectivity, a Possibility of Reciprocal Substitution (Commutation) of the Selves
316 “The difficulty for our understanding it consists in the fact Holy Trinity
that to God, a Self is the titular of what Another Self has,
whilst to the human beings, each self is titular of a content
mostly different form that one of another self. It would be like
another self, interior to mu self, it would be the titular of
everything that I am, but I remain also the titular of what I
am and using it like the perfectly identical content of a
dialogue, the dialogue of a giving and of a receiving, or of a
tireless love.” (2003: 316)
316-317 “To God is not possible that a Self affirms before Another Self, Holy Trinity
but a Self continuously reckons the other Self as His
replacement. Each one is seen only in relation with the Other
One, or he looks at the Other One, or He sees Himself in the
Other One. The Father doesn’t see Himself except as subject
of the love towards the Son. But the Self of the Father isn’t
lost by doing so, for he is affirmed by the Son, Who, at His
turn, He doesn’t know Himself except by fulfilling the will of
the Father. But just by doing so it is being intensified in the
Father the feeling of the paternity, and in the Son the feeling
 of the filiation. This is the movement of each Self around
Another as a center (περιχώρησις = circumcessio). Not One
Person unveils His Self, but two Persons unveil the third Self;
but They neither unveil their Selves in exclusivity, but their
put in front the Other One, by making Themselves
transparent to That One, or – to say so – hiding Themselves
under That One.” (2003: 317)
317 “In this forgetfulness of the Self of Each Person for Another, it Holy Trinity
is manifested the perfect love and only that one makes
possible the unity opposed to the individualism. The sin of the
individualism impedes us to understand the fullness of the
love and of the unity of the Holy Trinity, which still preserves
the Persons.”
317 “Only this desire of Christ, the One Who dwells within us, of Holy Trinity
substituting His own Self with the Self of the Ghost, and vice
versa, it engages us too in starting the substitution of our self
for the Self of the Ghost and for the Self of Christ and for the
self of our neighbor, restoring thus our unity of nature which
has been macerated by sin. That’s why the work of our
salvation, as work of our unification into God and amongst
us, it cannot be but the work of the Holy Trinity.” (2003: 317)
C The Proceeding of the Holy Ghost out of the Father and His Relation with the Son
1. The Trinity of the Persons, as Condition of Their Fully Character of Persons and of the Full Communion
318-319 “There doesn’t exist anything that is totally separated from Holy Trinity
other things, neither is there a unity without containing a
distinction. Consequently, all the numbers are in the same
time a unity, and any unity is in the same time a number:
and any one is a multiple too, and any multiple is one too.
 Both of them are affected by relativity. The reality is beyond
one and multiple. This characteristic is eminently held by
God. He is eminently One and Three, or, better said, beyond
the ways one and three are to us. The Three Subjects are so
interior in Their unity of not-dispersed being, that They
cannot be separate in any way, in order to be counted as
three entities with some discontinuity amongst Them.” (2003:
318-319)
319 “The number that represents by excellence the distinction Unity, Holy Trinity
within unity, is the number three. Two doesn’t tell us what is
actually comprised in unity. This can be actually observed on
the plan of the subjects, where is shown the true signification
of the distinction within unity, or of the unity in the distinct
ones, and the purpose of this paradoxical constitution of the
reality.” (2003: 319)
319 “A subject who is unique in an absolute sense, he would be Holy Trinity
deprived of the joy, and therefore of the meaning, of the
existence. He would doubt even about his existence. His
existence would be mixed with the dream. According to our
teaching, a subject and an object, or a world of objects before
that subject, it would maintain the subject in the same
loneliness lacking the joy and a certain meaning of the
existence. ‘What would profit a man by gaining the whole
world, but he loses his soul’ (Mt. 16: 26). A subject and an
object aren’t twoness, because the object doesn’t get the
subject out from within the incertitude of the existence.”
(2003: 319)
320 “Two subjects accomplish through their communion some Holy Trinity
 consistency and a joy and a meaning of the existence. But
neither this real twoness - that is in the same time a dialogic
unity based on the unity of being - it isn’t sufficient. The
communion in two it is also a limitation from two points of
view. In the first place, the communion in two it doesn’t open
the whole horizon involved by existence. The two ones not
only open to one another, but they also get closed to one
another. The other one becomes not only window to me, but
also a wall. The two ones cannot live only out of themselves
two. They must have the conscience of a horizon that
stretched beyond them, but in connection with both of them.
And this horizon cannot be constituted by an object or by a
world of objects, which cannot get them out of the monotony
of a narrow sight, or of loneliness in two. Only a third subject
ring them out from their incessant loneliness in two - who can
also be partner of communion and who doesn’t stay in front of
them passively as an object does.” (2003: 320)
320 “If the self lacking any relation, he can be represented as a Holy Trinity
dot, and the relation between two subjects it can be
represented as a line connecting a dot to another, their
relation with a third one it can be represented by a surface
that comprised everything within, more precisely it is a
triangle. This intentionality is being accomplished in the
divine Trinitarian communion.” (2003: 320)
320-321 “The limited horizon or an exclusive communion between two Holy Trinity
persons it is tied to a love with a limited objective. Because of
that, if such a communion doesn’t satisfy either the people,
the less it satisfies God. Though the Father and the Son give
 Themselves to One Another entirely in Their love, out of this
love it must be removed any meaning of egotism in two, which
would contradict the divine infinity. This does everything that
is outside, or it keeps everything that differs from Them two,
in an eternal nothingness, or, the most, on a level of eternal
inferiority. But such an exclusivist love for another it implies
in it a fear too, an incertitude, and a jealousy. The third one is
the fire trial of the love between two. Only through the third
one, their love proves to be generous, capable of stretching to
subjects from outside them. The exclusivity between two it
makes impossible the generous overflowing over the wall of
the prison in two. ” (2003: 321)
321-322 “The name of the Holy Ghost is associated so much with the Holy Ghost
love, so that it becomes the symbol of the full love in God.
Only the Third One implies the full liberation of the love from
egotism. Through the Holy Ghost the love of the Trinity proves
to be truly holy. Only for there is a third one, the two ones
can simultaneously become one, not only through the
reciprocity of the love between them, but also by their
common forgetfulness in front of the third one. Only the
existence of the third one in God it explains the creation of a
numerous selves world, and their elevation on the level of
deified partners of the father and of the Son in love, through
the Holy Ghost, Who is equal to Them. That’s why only
through the Holy Ghost the divine love is being spread
outside. The created selves aren’t shown and elevated for
nothing on the level of dialogue partners with the Father and
with the Son through the Holy Ghost. The Holy Ghost
 represents the possibility of stretching the love from between
the Father and the Son to other subjects and, in the same
time, the right of a third one to a loving dialogue of the two
ones, a right he endows the other created subjects with.”
(3002: 321-322)
2. The Trinity of the Persons, as Condition of Strictly Maintaining the Persons in Communion. Its
Contradiction by Filioque
322 “If we have used before the term pure subjectivity for God
describing the mode of being of God, in order to remove from
Him any sign of object character, we have done it by
understanding through subjectivity not a n illusory content a
subject can give it to himself, but the absolute freely mode of
God to exist by Himself and to decide by Himself. But this
mode means to God the most consistent mode of reality: he is
an objective subjectivity, or a subjective objectivity. He is
beyond the distinction between subjectivity and objectivity,
for the person it not only cogitation but the most intense
reality too. God is above the subjectivity and above the
objectivity as known by us. He is one because He is the other
one.” (2003: 322)
322-323 “The subjective-objective consistency is fully ensured in God Holy Trinity
by the fact that He is in three Persons. A sole person could be
considered that is only cogitation, and two persons sunk in
their exclusivist communion they can have too the impression
they have gone out from reality. Only a third Person assured
Them that They are in an objective reality which overcomes
Their dual subjectivity. This if because of despite the fact that
the Third Person is at his turn lived as subject too, though, by
 the fact that that he is live by Other Two, he gives Them the
feeling of Their own objectivity. A common object that would
be necessary to Them, it would circumscribe Them, but a
Person Who is equal to Them, He lives Them in Their not-
circumscribing, and He widens Their not-circumscribing by
making it fully ‘objective’.” (2003: 322-323)
323 “The Third one fulfills the role of ‘object’, or horizon, Who Holy Ghost
provides to the Other Two the feeling of objectivity, by the fact
He guards Them against confounding into a indistinct unity,
through the exclusivism of the love between Them, an
exclusivism that can be produced by the reckoning of Each of
Them that there is nothing worthy of love outside the Other
One. By existing there a Third One of the same value, no one
of the Two One Who love one another does forget about the
worthiness to be loved of the Third One and through this They
are retained from the confounding to One Another.” (2003:
323)
323 “In the Three Persons is fully confirmed the ‘truth’ of the Holy Ghost
existence of God, which could only partially be confirmed in
Two, and through One it would remain uncertain. That’s why
the Holy Ghost is specially called ‘Ghost of the truth’ (Jn. 15:
26; 16: 13) and he has the purpose to strengthen into truth.
In the troparion at baptism it is said that: ‘The Ghost in an
image of a dove has proved the strengthening of the word” of
the Father regarding the embodied Son.” (2003: 323)
324 “For through the Ghost, as the Third One, it is proven the Holy Ghost
existence of God, He is also called the ‘Ghost of the life’ and
for the creature that means the ‘life Giver’, and the
 ‘Comforter’, or the ‘Holy Ghost’ and the ‘Sanctifier’ (Jn. 17: 17,
19).”
324 “At God, the Ghost cannot have the role of attracting One of Family
the Two to an alternative communion with Self in order to
rekindle the love of One for Another (…), but only that of
maintaining Them in Their distinction, for all the three
godlike Persons stay face to face. At people this happens
rarely and in completely. At the people it always must take
place a moving of the sight from one towards another, when
there are three persons present. Although, sometimes this
take place also to the people, when the love in the three ones
is full and equal. The parents look together at the child; the
child looks simultaneously at the face of his parents; a parent
looks simultaneously at the face of the child and of the other
parent. No one becomes, when all the three are present, him
to the others two. No one is actually the third one in what
regards the order or the love or the honoring. In these cases
the two ones are to the third one us, and the third one is you;
and the two ones are you to the third one. At God, the Three
Ones are somehow simultaneously: Me, You, You.” (2003: 324)
324 “At God, this relationing is perfect and permanent. So that Holy Trinity
there doesn’t exist a third one in a proper sense, namely with
the meaning that the third one would be outside the direct
me-you relation. This is the more as each Person sees
through each Person also the Another, or He sees in Himself
the Other Persons. At God the relations we-you or me-you,
but also me-you-you, take place simultaneously. Each divine
Subject is capable of paying this simultaneous attention to
 Others, take individually or by two. A fourth one is not longer
necessary for actualizing the plenitude of the existence, or for
confirming the Two in existence. The third one represents
everything that still can be beyond Them, the whole reality
the Two Ones can be confirmed by. The fourth one in God, he
would disperse and limit the third one, he would diminish the
third one’s importance. The fourth one would mean that the
whole objective horizon, the Two Ones are in, is no longer
concentrated in a sole Person.” (2003: 324-325)
326 “By accentuating the love between the Father and the Son Holy Trinity
until it confounds Them in a single principle of the proceeding
of the Holy Ghost, the catholic theology no longer sees in
Those Ones as distinct Persons. And this makes impossible
even the love between Them. This is because of no longer
existing as Two Persons in the act of the proceeding of the
Ghost, the Father and the Son no longer can actually love
One Another. The existence of the Ghost as the Third One, or
His role of showing the greatness of the love between the
Father and the Son and of keeping Them as distinct Persons,
it becomes pointless. The Ghost is no longer actually the third
one, but He is the second one. The Ghost is rather seen as the
One Who sinks the Two Ones in an indistinct unity. And if the
Two Ones, in order to proceed the Ghost, in common, are
sunk in an indistinct whole, the Ghost as result of this
indistinct whole he no longer can be a person either.” (2003:
326)
326 “Actually, the expressions of some Catholic theologians are so Holy Ghost
ambiguous, than it is difficult to say if they still consider Him
 a person or not. Others declare Him a Person but out of their
speculations it results rather the conclusion that He isn’t a
Person. All of them are lead to this conclusion by the
speculations through which they identify the birth of the Son
and the proceeding of the Holy Ghost to the psychical acts,
and especially the necessity of founding through these acts
the proceeding of the Holy Ghost both from the Father and
from the Son as from the same principle. This necessity urged
the Catholic theology to identify the Son to the image the
Father makes it on Himself through knowledge, and to
identify the proceeding of the Holy Ghost to the love between
the father and the Son. This love, by no longer keeping in
existence two distinct persons, it is itself the common person
of the Father and of the Son. Thus, the Father and the Son
are merged, in this act, in a dual person, in an “us”, namely
the actually cease to be two person s, and even this reality is
merged, and therefore is impersonal, it is reckoned itself as
the Holy Ghost.” (2003: 2326-327)
3. The Trinity of the Divine Persons, the condition for Each Divine Person to Rejoice of the Others Two
330-331 “The Trinity of Persons ensures the fullness of Their Holy Trinity
communion, also in the fact that it makes this communion
full of the joy of a Person Who rejoices of Another Person.
Between two, the joyfulness isn’t full because isn’t
communicated, by Each of Them, to a Third On. The Father
rejoices of the Son, but He wants to communicate this joy to a
Third One, in order that joy to be full. This doesn’t mean that
the Son must gives existence, at his turn, to a Person who
differs from the Father, to Whom the Son to communicate His
 joy. In such a case, the Son too will lock Himself, from the
Father, in the communion with a different Person. On this
purpose, the Father proceeds a Third Subject, Who is directed
together with the Father entirely towards the Son. The shared
joy the Father rejoices of the Son, it fills the Son up with an
increased joy of the Father. In addition to that, the Son too,
He shares His rejoicing of the Father to this Third Subject,
without needing to proceed Him at His turn, once there exists
the proceeding from the Father. The Ghost participates to the
joy the Father rejoices of the Son with, and through this the
Ghost shines out of the Son too. The Son Himself appears
shinier to the Father, for he rejoices of the Father not only as
consistent image of the Father, but also together with the
Ghost.” (2003: 330-331)
331-332 “The Holy Ghost connects the Father and the Son, but Holy Trinity
without ceasing to be a distinct Person and without
proceeding from the Son. In this sense the Ghost is also “the
Ghost of the Son”, but the Son remains “Son” in this shining
of the Ghost out of Him, and he doesn’t become the Father of
the Ghost. The Ghost isn’t the joyfulness itself, but He is the
One Who, by participating to the Father’s rejoicing of the Son,
and to the Son’s rejoicing of the Father, He shows in its
fullness the One’s rejoicing of Another, or of all the Three
Ones’ rejoicing of all the Three Ones.” (2003: 331-332)
332 “The Orthodox teaching about the proceeding of the Holy Personalism
Ghost from the Father towards the Son and about the Ghost’s
shining out of the Son towards the Father, by keeping the Son
in light before the Father, it implies in itself the fact that the
 Son and the Father are not confounded, neither separated.
This role is had everywhere by the third Person relating to the
other Two Persons: due to Him, the Two Ones aren’t
confounded in a love without horizon, in pantheistic sense (as
in Catholicism or in diverse impersonal philosophies), neither
are they separated in individualistic sense (as in
Protestantism), but They are kept in communion. Actually,
both the pantheism and the individualism are a fall into
nature, from the level of the existence as person – the only
existence truly spiritual. That’s why from individualism one
passes into pantheism, because of the individual tends to
merge himself in another. But the persons cannot escape by
themselves, the fall into nature, but only with the help of the
existence as persons, namely in Trinitarian manner, namely
the way of existence of the transcendent reality, or of God.
Only the Holy Trinity ensures our existence as persons.”
(2003: 332)
332 For the Ghost isn’t only the One Who participates to the Holy Trinity
Father’s rejoicing of the Son and to the Son’s rejoicing of the
Father, but he also is the One Who rejoices of the Father and
of the Son, He isn’t a Third One in a rigid meaning of the
word. But for the Son has the special position as image of the
Father, and the Ghost is being proceeded on the purpose of
participating to the Father’s rejoicing of the Son as image, the
Ghost has in the relation with the Other Two Persons the
special role of the One Who is proceeded on the purpose to
make each Person’s rejoicing of Another to be a joyfulness
participated by Another. Only in this sense He is counted as
 the Third One. Otherwise, The Ghost can be called, as well,
the Second One as the Son is (another Second One), or, for
both the Son and the Ghost are in the same time with the
father and together with the Father, All of Them are the First
One. In Trinity there isn’t a number “after” and a number
“before”. “The Three Ones in Trinity, They transcend any
mathematic number”. (2003: 332-333)
333 ‘”The Holy Ghost specially occasions the ‘communion’ (2 Cor. Holy Ghost
13: 13; Philip. 2: 1). The Ghost shuns us from the killing
loneliness. That’s why He is the Comforter. The Ghost always
offers you communion. In the Ghost everybody finds
comforting. The Ghost always assists us. The Ghost
reinvigorates our rejoicing of God. The Ghost is “the life-
maker”. Into the Ghost we know and we glorify God and we
rejoice of God. The Ghost bears witness, to our conscience,
about God (1 Cor.: 2 and the followings). God is dwelling
Himself within us through the “Ghost”, and this is a gift from
God (1 Cor. 12: 3-9).”
334 “The Holy Ghost is the Saint and the Sanctifier, through the Holy Ghost
faithfulness he assists others with, through the faithfulness
He maintains in others towards God and amongst them. It
belongs to the Ghost to participate and to make Himself
participated as Person. The Ghost is the expression of the
generosity of God, of the forgetfulness of God about Himself in
His ‘going out’ to creatures. The Ghost is the God’s rejoicing of
creatures, and the creatures rejoicing of God.” (2003: 334)
Part Two
The World, Work of the Love of God, Destined to Deification
I The Creation of the Seen World
A The Creation of the Seen World and of the Man, Generally
1. The Creation of the World and the Solidarity of the Man with His Fellow Humans and with the Nature
337 “The oikonomia of God or His plan regarding the world, it World, Salvation, Deification
consists in the deification of the created world, which after the
sin implies also the salvation. The salvation and the
deification presuppose, as first divine act, its creation. The
salvation and the deification aim, doubtlessly and directly, the
humanity, but not a humanity detached from nature, but
ontologically united with the nature. This is because the
nature holds on the man, or it makes the man whole, and the
man cannot become consummate without reflecting and
working upon nature. That’s why through the world it is
understood both the nature and the humanity; or, when it is
indicated one of them, by using the word world, always is
understood also the other one.” (2003: 337)
337 “The Christendom from the West it often had the tendency of Salvation
referring to the man’s salvation separately from nature. The
Eastern Christendom never conceived them separately.”
(2003: 337)
337-338 “The dependency of the human on the nature, which doesn’t World
mean his descent to the nature but vice versa, it is so deep
than one can say that the nature is a part of the man’s
nature, it is the source of a part of the human nature, and
therefore it is a condition of the integral existence and
development of the man on earth. The man cannot be
conceived outside the cosmic nature. This can mean that
neither the nature fulfills its purpose without the man, or
 through a man who works contrary to the nature. Thus the
nature isn’t only the condition of the existence of the singular
man, but it is also the condition of the human solidarity. The
nature appears totally clear like the environment through
which the man can do good or bad to his fellow humans,
developing or ruining himself from ethical and spiritual point
of view. The nature is intercalated with full evidence in the
inter-human benefactor or destructive dialogue, a dialogue
without which neither the singular man nor the human
community can exist.” (2003: 337-338)
338 “According to our faith, each human person is in a certain Personalism
way a hypostasis of the entire cosmic nature, but only in
solidarity with the other. This means that the cosmic nature
is common to all the human hypostases, through each one
has a hypostasis and it personally lives it in his own way and
complementary to the others. It is impossible a separation of
the cosmic nature to the end, amongst the human
individuals. Too much separation introduces the war amongst
persons and even in the interior of the human nature, or it
makes the human nature the war’s slave. Just because of
that, each one can cause to the corruption not only of a
nature which belongs to him personally, but also of the
nature that belongs to everybody. This indicates a
responsibility of the man towards the nature, in which it is
implied, also, a responsibility for his fellow humans. And the
acuity of this responsibility it shows that it has a reason in a
responsibility towards a supreme Person, Who is the Creator
of the nature and of the people.” (2003: 338)
338-339 “The impossibility of separating the human person from the World
cosmic nature it makes the salvation and the consummation
of the person to be projected upon the whole nature and to
depend on nature too; also, it determines that the singular
person, through his own diligence, to be able to help also
others, or to be helped by them. The entire nature is destined
to the glory the people will be imparted with in the Kingdom of
Heavens, and even by now is influenced by the serenity and
the light which irradiates out of the holy man. The glory of
Christ, on Mount Tabor, it covered the nature too. But it can
remain hidden from the eyes and from the feeling of many,
and the nature can be disregarded and affected by the
evilness of some of the people. At its turn, the nature can
become the environment through which h the man who
believes can receive the godlike grace or the benefactor
uncreated energies, but also the place where influences are
exercised upon the man pushing him towards evil.” (2003:
338-339)
339 “The impossibility of separating the human person from the World
cosmic nature it makes the salvation and the consummation
of the person to be projected upon the whole nature and to
depend on nature too; also, it determines that the singular
person, through his own diligence, to be able to help also
others, or to be helped by them. The entire nature is destined
to the glory the people will be imparted with in the Kingdom of
Heavens, and even by now is influenced by the serenity and
the light which irradiates out of the holy man. The glory of
Christ, on Mount Tabor, it covered the nature too. But it can
 remain hidden from the eyes and from the feeling of many,
and the nature can be disregarded and affected by the
evilness of some of the people. At its turn, the nature can
become the environment through which h the man who
believes can receive the godlike grace or the benefactor
uncreated energies, but also the place where influences are
exercised upon the man pushing him towards evil.” (2003:
338-339)
339-340 “The nature proved to be a means through which the man World
grows up spiritually and he fructifies his intentions towards
himself and towards his fellow humans, when the nature is
maintained and used in conformity with itself; but when the
man sterilizes the nature, when he poisons the nature, and
when he abuses the nature in huge proportions, he actually
impedes his others’ spiritual growth. This confirms the fact
that the nature is given as necessary means for the
development of the humanity in solidarity, that the nature is
a gift of a superior Person, Who has created the nature and
the people, in solidarity. This solidarity hasn’t been produced
by man, but he can develop or weaken it, towards the good or
towards the bad of his and of his fellow humans. Its origin
transcends the man’s powers, likewise the origin of his being.
But getting adequate to the gift of the nature that transcends,
in its origin, the man’s powers, it becomes obvious their
common origin in the exclusive act of God, in their creation by
God, out of nothing. If in their essence they had pointed
towards themselves, our responsibility towards God,
regarding our behavior towards nature and towards our fellow
 humans, it wouldn’t have been so total.” (2003: 339-340)
340 “Understanding the nature as gift from God, it doesn’t mean World
that the nature mustn’t be processed. The nature is made
thus than many of the things necessary to the man are
obtained through a processing of the nature by him, and in
this processing an important place is held by the
continuously creative imagination. Only the animal is totally
framed in what the nature gives invariably to it. The man
proves to be by this the ‘master’ of the nature; and the nature
is a malleable and contingent reality, adequate to the man’s
imagination. Here it is inscribed the great role of the thinking,
of the imagination, and of the human work, through which
are accomplished the man’s creative thinking in nature. By
his work, every man obtains the necessary means not only for
himself but also for his fellow humans. The people must work
and think in solidarity in order to process the gifts from the
nature. Thus it is accomplished a solidarity amongst people
through the mediation of the nature.” (2003: 340)
340 “The work, led by thinking, is a main virtue which creates the Virtue (Theologoumena)
communion amongst people. Thus the human subjects
become transparent to one another through nature, through
their thinking and work applied in solidarity, as mutual help,
to the nature. And for the communion amongst people is
maintained by the responsibility towards the supreme
Subject, he becomes, at His turn, transparent through the
nature He has given, for the people to increase in communion
through their work.” (2003: 340)
340 “The work bears the sign of the love amongst the people; and Work
 through its tiresome, ascetic character, it spiritualized the
people and the fruits the nature gives to the people, or the
sensitive nature which, if used without work, it would become
the sum of means of a live of pleasures, lacking the force of
the man’s spiritualization, and without the influence of the
freedom upon it.” (2003: 340)
340-341 “The man’s power of processing the nature through the World, Work
thought deed, through work, by meeting the nature as a gift,
it is at its turn nourished out of the incomparable power of
the deed of The One Who has created the gift of the nature, or
the One Who didn’t process at His turn a given nature, but
Who has created the nature out of nothing. The work with
limited effects, done by the man upon nature, in order to
make it at his turn a gift to others, it hints thus towards the
creative deed, Whose complete gift is the nature. Out of the
creative power of God, Who has created the world out of
nothing, it takes its origin the limited creative power of the
man upon nature. The limited creation of the man it is
founded on the God’s creative act out of nothing.” (2003: 340-
341)
341 “On the other hand, in the human conscience and in the love World
for the fellow humans which is manifested in any work upon
nature, there is a thirst of knowledge and of unlimited
processing of the nature. The nature itself proves to be made
for conscience, and not the conscience is made for nature.
The nature proves to be a rationality brought to reality, which
can be, in principle, endlessly shaped by conscience, and it
can be completely transferred in the contents of the inter-
 human loving conscience.” (2003: 341)
341 “Both the conscience and the nature hint towards the World
existence of an eternal conscience, which comprises from
eternity not only the whole rational fabric and possible to
materialize in countless forms, of the nature, but also the
power of actually materializing it and, through this, the power
of creating it out of nothing and to shape it to its totally
overwhelming by the spirit. By this it satisfies the thirst of the
human conscience for this full overwhelming of the nature by
the human spirit in communion, or of its gathering into spirit,
state towards which the matter itself proves to be destined, as
objective materialized rationality. This work is accomplished
by the Creator Spirit through the human spirit.” (2003: 341)
341-342 “The rational fabric of the world must have a subject who World
thinks at it, a subject who is truly knowledgeable and master
of the created world and this subject can operate also through
the created conscience, in communion, the gathering and the
transforming of the matter into spirit. The Creator Spirit, Who
is the origin of the materialized rationality of the nature and
of the conscious subjects related to it, it is their target, a
target the human subjects find their full unity in, together
with the nature their communicate through, a nature elevated
to a fully overwhelmed by spirit state.” (2003: 341-342)
342 “The creation of the world out of nothing, by God, it becomes World
obvious today in its limitations too, through which Himself
limits us. But even through this limitation He helps us to
grow spiritually, by putting a brake to our egotism, through
the care of brotherly share the limited resources of the world,
 of giving also others the possibility to develop themselves. God
makes us today to be more solidary amongst us, and through
this to grow up spiritually through work and sacrifice. This is
a new asceticism, a positive asceticism, generalized and
mandatory, which isn’t through in a contradiction with its
older forms but it can find in them a power of sustaining. Our
responsibility towards the nature given us by God it appears
today as a duty to spare the resources and not to alter the
nature by polluting it. This protects us from passions and
from searching for an infinite satisfying into world.” (2003:
342)
2. The Creation out of Nothing, in Time
342-343 “According to the Christian faith the world and the man they Creation
have a beginning and they will have an end, in the present
form, or in the one they can evolve by themselves. If they
hadn’t a beginning, they wouldn’t have been out of nothing,
and therefore they wouldn’t have been the exclusive work of
the liberty and of the love of God, and they wouldn’t have
been destined to an existence in the fullness of God; if that
had been the case, the relative, imperfect form of the world it
would have been the sole fatal essence of the reality. Only if
the world is out of nothing, by the will of God, it can be
elevated on a plan of perfection into God, also by His almighty
will and through His love, after a certain preparation of it for
that. This beginning of the world and of the man and this
total end, both of them prove the love of God for them and
gives them a meaning.” (2003: 342-343)
343 “A world that had existed from ever, in evolving forms, World
 identical in their essence to the present world it would be
itself the absolute, namely the sole reality. But the absolute
cannot wear the mask of the nonsense and of the limitations,
the present form of the world has it in itself, considered as the
sole reality, or they essentially identical things, in which all
the things compose and decompose themselves. Even if there
had been a superior, unknown meaning in this relativity, it
should be somebody to be conscious about himself in an
eternal manner, and in such a case he would have been the
absolute truth, superior to this relativity. And if nobody had
been conscious about such a meaning, such a meaning
wouldn’t have existed. But our conscience, though, the
highest form of existence in this world, it requests that this
world to be saved from the relativity within it; this world must
find its meaning on a plan of existence superior to the world.”
(2003: 343)
343 “If the one who has created the world isn’t superior to it, he World
cannot save it either. The salvation of the world by God it
presupposes its creation by God. If the world it has been
created, it has had a beginning.” (2003: 343)
343 “The world has a beginning for its meaning if being fulfilled Man / Mankind
into man, and the mankind had a beginning. And the
mankind has a beginning for it moves towards an absolute
and it carries the world too. The mankind isn’t from ever,
because of in such a case it won’t move towards an absolute.
In such a case the mankind would have had the absolute in
itself from eternity and it would have remained in it eternally.”
(2003: 343)
344 “According to our faith, the world and the man move for they World, Man
tend towards a consummate target they do not have it in
themselves. And as long they move, it means they still haven’t
reached the consummate target they tend towards. They
endure the movement, for they haven’t give it to themselves
by themselves, and for they haven’t the consummation into
themselves, but they have received the movement from the
cause that brought them to existence. But this cause has
brought them to existence not in the plenitude this cause is,
because of in such a case there would be a contradiction that
the infinite God to create another infinite next to Himself; but
it exercises upon them the attraction of the plenitude they
tend towards, and with which they will be imparted to the
end, not through their nature but through the communion
the man will make himself worthy of, by his effort in liberty, of
advancing towards it. This means that the eternal God places
Himself in a connection with the temporary world and He
remains in connection with the world; it means therefore that
the state of becoming, or the temporary state the creation is
placed in by the ‘beginning’ it is given, it remains in
connection with the eternity. God has descended on the
world’s temporal level, without ceasing in the same time to
remain in the eternity he wants to elevate the world towards.”
(2003: 344)
a. The Biblical Expression ‘in the Beginning’ it Indicates the First Union of God with the Time
344 “The expression itself ‘in the beginning’ – when the creator act Time
happens and it appears the creation - it indicates the first
union of the eternity of God with the time. ‘In the beginning’ it
 means both the beginning of the descending of God to time,
and the beginning of the time that comes to existence out of
the creator power of God, the One thus descended; ‘in the
beginning’ it is the first moment of the dialogue of God
descended to creature, with the creature that starts his
temporal road.” (2003: 344)
346 “The ‘at once’ of the world, it is ‘at once’ of the divine will that Time
the world to exist. God produces in Himself an ‘at once’ of His
will, which causes the time the world is tied to. “Consenting”
to the divine will it means accepting, from the part of God, the
relation with the time, which receives existence just by this.
Through the ‘at once’ of the divine will it is placed the origin of
the time in the divine will, and it is shown that the time
doesn’t exist except in its relation with the will of God, a will
that is above time. The time doesn’t exit by itself, from
eternity, without the divine will, but the time has its origin in
the divine will, in an ‘at once’ of the consenting to this will.”
(2003: 346)
346 “The time not only begins, but also it lasts by the divine will. Time
God hasn’t descended to His relation with the time only to
initiate the ‘beginning’ of the time. The beginning by itself, if
there hadn’t been time it would have been nonsense to be
initiated. For the ‘beginning’ of the time it means the
‘beginning’ of the created things in their potency, because
there is not time without things in movement, or bringing the
created things to the potential existent lasting only for a
moment it would have been meaningless.” (2003: 346)
346 “In the ‘beginning’ it is implied the whole distance to be Distance, Time
 crossed by the created world through time, between beginning
and end, but also the will of God to be in continuous relation
with the world, in order to bring it to that end He wants it to
the world. The divine act of wanting the beginning or of the
created world, it implies in itself the wanting of the time or of
the created world, until the end, as a whole, as an ‘eon’, or as
an ‘age’. And this wanting of the beginning of the time, by
being the beginning of the descending of God to the relation
with the world that starts existing, it implies the persistence
of His continuous descending in the relation with the whole
world’s movement in time.” (2003: 346)
346 “The time that follows the beginning, or the world unveiling Time
out of its potency, it doesn’t last through itself, as neither
their ‘beginning’ doesn’t appear from itself.” (2003: 346)
347 “Like the beginning of the time or the world doesn’t spring out World, Time
of an impersonal potency existing by itself, but they spring
out of the decision of the divine personal will, which gives the
world the potency, likewise the unfolding of the world it
doesn’t come out of its own potency, but it comes out of the
potencies God has placed in it, and this configuration
unfolding is wanted and therefore sustained in continuation
by the power of God. At each apparition of a new order in
existence, God says: ‘Let there be’, showing by this that he
wants to be it, and, by this, he gives a special power to the
new created order. Without the will and the power of God,
there wouldn’t appear a new order in existence which to be in
conformity to all the other ones.” (2003: 347)
347-348 “An act of God places in the previous ones something that is Sex
 developed in new order of existence. But in a certain sense, all
the posterior ones have been foreseen in what has been
created in the beginning, and then especially in the
immediately anterior ones, or what has been created by God
in the beginning it has been created by God capable of
receiving also the power through which to appear new orders.
Thus, everything comes out of the will of God, but His will
also uses the previous ones. Or, everything has been created
by Him, but in a certain conformity and connection amongst
them. That’s one we can say that, on one hand, they have
been created ‘in the beginning’, but on the other hand, we can
say that the creation comes to an end with the creation of the
man. This is for the creation isn’t whole until God doesn’t
unveil its purpose into man. The man appears only at the
end, for he needs all the previously created things. And the
previous things do not find their meaning except into man.
The successive apparition of the other people out of the first
man it is no longer a creation as the one in the beginning,
because it remains on the same plan. But on the other hand,
each human soul is a novelty, for each soul is being created;
and this happen in a real dialogue of God with His parents.”
(2003: 347-348)
348 “The man’s soul no longer comes, neither in the case of the Man, Creation, Personalism
first man, out of the potency placed within world ‘in the
beginning’, though the first man is at his turn established to
be from the ‘beginning’ and out of a commandment, and out
of a power of God, likewise the other orders of the existence.
The man is instilled by God Himself, namely he is brought to
 existence, out of nothing, through a special act of God. This is
for God enters from the beginning a direct relation with the
man. The wanted relation of God with the world or with the
time, through which the world and the time subsist, it means
in the case of the man, from the first moment, a dialogue with
a subject, given the fact that both God and the man are
persons, whilst the entire nature is brought to existence as
object or as succession of objects, only through power. But
God cerates this ensemble of objects for a dialogue with the
man. Otherwise, creating them would have been meaningless.
That’s why, in man it is surpassed the plan of the nature’s
creation. The act of creating the man’s soul it belongs to
another category. In the man’s soul it is manifested, from the
first moment, the direct relation of God with the man, a
dialogical relation giver of spiritual life.” (2003: 348)
348 “In the continuous dialogue with the people successively Dialogue
brought to existence, the relation of God with the temporal
world it gains its full sense. The man is offered the world by
God, and God is offered the world by man. The world is seen
by God in man, and it is seen by man in dependency to God.
Prolonging the existence of the people in the form of ceaseless
decisions of will towards the world as object and in relation
with the fellow humans, towards whom they live an
unconditional responsibility, it shows that they do not exist
through the prolongation of a deeper and undefined force, but
they exist by the free will of God Who always appeals their
will. And the world too is wanted by God for it serves the
people’s existence as partners of the dialogue with God, a
 dialogue of unconditional responsibility amongst them and
towards Him.” (2003: 348)
349 “God creates the world and the time, and God remains in Communion
connection with the world by His will, for a dialogue with the
conscious beings, who He wants to lead to the full
communion with Himself. On this purpose, the world has
been made for the man to can use it in his growing up in the
communion with God. The world has been created for the
man. The world has been developed by the guiding exercised
by God upon the world’s component energies, until, through a
special work of God (‘the hand of God’), it has been formed the
biological organism in which appeared through the ‘breath’ of
God the rational soul in the image of God, capable of
dialoguing with God, and with the aspiration towards an
increasingly deeper communion with God, the man being
provisioned on this purpose from the beginning with the grace
of God, or placed in relation with God.” (2003: 349)
349 “Like the first moment of the time has at it basis the eternity, Time
not the eternity of an impersonal substrate but the will of God
Who is from ever, likewise each following moment it has at its
basis the will of the eternal God, Who sustains the world in its
development and it continuously calls upon the man to a
answer, and through this it makes possible the man’s
existence as awoken and intense, or the responsible
connection with the eternity.” (2003: 349)
b. Time, Eon, Eon-ic Eternity
349 “The world isn’t contrary to eternity, as Origen reckoned; World
neither the world is a linear eternity in itself. The world it has
 its origin in eternity, it is sustained by eternity, and it is
destined to become eternal in a kind of eternity that isn’t the
same with the eternity of God. This is because the world isn’t
eternal by itself, but through God.” (2003: 349)
349 “Saint Maximos the Confessor, by discerning between ‘eon’ Time
(αιων) and eternity, he reckons the eon as the eternity full of
the experiences of the time, or the time filled up with eternity.
There is a final eon that gathers in itself the whole time, as
there also exists an initial eon which comprises in God the
thought possibilities of all the things which would develop in
time. The non-temporal laws of the creation, the ideas of the
time, they are such an eon. The angels’ way of life and the
future life of the humans and of the world in the future life,
they are a final eon. The future life is an eon-ic eternity and
not simply the eternity of God. It is about the eternity for the
world which is comprised in God and it is potentially given in
‘at once’ and it is gathered again in the eschatological unity
passing through time. The initial eon isn’t in movement. The
eschatological eon has in itself the experience of the
movement and even some kind of stabile and eternal
movement around God (as the angels have too in the vision of
Dionysus the Areopagite), for the creature reached in God
ceaselessly deepens himself in contemplating and sharing the
infinity of God, though the creature is always being bathed in
the infinity of God. That potential ‘at once’ of the first day it
becomes an full ‘at once’ of the eight endless day; getting out
of eternity b y creation it comes to an end by entering the
eternity through resurrection, after the movement in time.”
 (2003: 349-350)
c. The Creation out of Nothing
350-351 “The fact that the man feels together with the world as totally World
depending on the will of God it shows that the man and the
world do not have their source in an eternal self-potency, and
neither they are out of the being of God. The world is created
by God out of nothing. The world’s concretized rationalities,
but they have as model and as sustainers the eternal
rationalities of the Logos. If the world had been out of the
being of God, it would have been, by its being, partaker to the
plenitude of God, and the man, connected to the world, he
would have been eternal and equal to God, and the man’s
responsibility towards God and the man’s thirst towards an
absolute that is superior to the world - they couldn’t have
been explained. The world neither is out of an eternal
substance, a substance that would be coexistent to God. This
is because of in this case too, the world would be equal in
eternity to God, and both God and the world would limit
reciprocally, not having either God or the world the plenitude.
If that had been the case, God wouldn’t have been better than
the world and the world couldn’t have been saved from its
absurd relativity. If that had been the case, there wouldn’t
have been existed an unconditional human responsibility and
a norm of this responsibility. God couldn’t have imposed to
the world the form He wanted for the world, neither God could
have imposed to the man a direction towards Himself,
through the exercise of a responsibility.” (2003: 350-351)
351-352 “The godlike spirit can not only to produce far greater Uncreated divine Energies
 modifications upon the energy the world’s forms are
composed by, but also to produce this energy, as an effect of
the godlike spiritual energy, by potentially imprinting in it the
forms which will be actualized at their time, or the so called
‘rationalities’ of the things the Holy Fathers speak about.”
(2003: 351-352)

3. The Motif and the Purpose of the Creation

352 “According to the Christian faith, God has created the world World
for a motif and on a purpose. This fact gives the world a
sense. The Holy Fathers highlighted the kindness of God as
motif of the creation, in order to oppose it to the idea that God
has created the world out of an internal need of His, an
affirmation that leads to pantheism.” (2003: 352)
352 “If God has created all the things in order to be imparted with Communion
His love, their purpose is to reach a full participation to this
love, namely to a full communion with God.” (2003: 352)
353 “Saint Maximos the Confessor sees in the tendency towards Creation, Time
the full union with god and towards the resting in the
plenitude of God the sense of the movement and therefore of
the time. By narrowing his affirmations to the rational beings,
he declares that all of them have been brought to existence in
order to achieve through their free movement or free work the
good existence and, by this, to reach the eternal good
existence.” (2003: 353)
353-354 “The texts of Saint Gregory of Nyssa and the entire conception Dialogue, World, Man
of Saint Maximos the Confessor highlight the fact that God
has created the world for man and God destined the leading
 of the world towards the full communion with him, especially
through the dialogue with the man. Only the man can be and
can become increasingly more the ‘witness’ of the glory and of
the kindness of God shown through the world; only the man
can consciously enjoy increasingly more the love of God, by
becoming His partner. That’s why the world as nature is
created for the human subjects. The world has an
anthropocentric character. Only in the human subjects the
world unveils its sense. This is for only the people are aware
of a sense of their existence and of their physical-biological
nature, and only they surpass the repetition of the nature’s
laws, by being able to elevate themselves to pursuing and
accomplishing other meanings through the nature.” (2003:
353-354)
354 “The world serves to elevate us to our ultimate sense, or to World, Communion
obtaining our plenitude in the communion with God as
person, through its fixed or contingent rationality, through
the senses the man can pursuit through it. All of these
impose us a new responsibility towards God and towards the
world itself, a responsibility which, by exercising it, we
increase in the community with God and with the fellow
humans, by humanizing or consummating ourselves.” (2003:
354)
4. The World as Gift from God and the Cross Placed on This Gift
354-355 “According to the Christian faith, the world has been created World
by god as a gift for people. The life is a gift from God.
Everything the man eats and drinks ‘consequently to his work
is a gift from God’ (Eccl. 3: 13). The wisdom, the science, the
 joy, all of them are gifts from God (Eccl. 2: 26). Even if the
world had been given to the man only towards knowledge, it
still would have been a gift from God. But the world is given
also for the man’s bodily life, and for the man’s spiritual
forming for the eternal live. In this it is shown the love of God
for the man. The world is also from this point of view: a word,
or a coherent speech of God towards man, in a continuous
advancing. The world proves also in this, its sense.” (2003:
354-355)
355 “God shows us His love through the world as gift, in order to World
accomplish in love a progressive dialogue with us. But for this
we must also to turn to God a gift. But the man has nothing
to give from himself to God. God rejoices when the man
renounces to some of the gifts he has received from God, by
giving those gifts back to him. This is the man’s sacrifice, for
he could consider in his greediness that all the received gifts
are necessary to him, he though renounces to some of those
gifts. By doing this the man recognizes that he has everything
from God as gifts and everything belongs to God. The world
shows in its character as gift from God, that it isn’t the
ultimate and the absolute reality. The world is necessary to
the man not only for the man needs the world to be given to
him, but also for he needs the world to give it back, at his
turn, for his spiritual growing up. By this, the world proves its
educative character for the man. The man uses the world also
by the fact that he gives the world at his turn. And the man
doesn’t totally lose the world by the act of giving, but he
adorns himself even more by the fact that he gives the world:
 “It is happier to give than to take”. The man truly enriches
himself not only through the gift from God towards him, but
also through the complete dialogue of the gift, namely
through receiving and through turning back the gift. The
paradox is explained by the fact that the received and turned
back gift brings the persons close in such a measure that the
object of the gift it becomes common and it becomes the
transparent means of the fullest communication between
persons. And the gift becomes not only common but also
increased through the life the persons communicated to each
other through the love manifested in the gift they make;
through this the persons give themselves, and through this
giving they increase spiritually.” (2003: 355-356)
356 “The things given us by God, they can become our gift World
towards God, by the fact that we are free in turning the things
back to God. We transform the things in gifts from us,
through the act of our freedom, and through the love we show
towards God. Towards this we can transform and combine the
things endlessly. God has given the world to the man, not
only as a gift of continuous fertility, but also of a great
richness of alternatives possible to be actualized by man
through freedom and work. This actualizing as multiplied
talents, initially given us by God, it is the man’s gift towards
God.” (2003: 356)
356-357 “The greatest gift somebody can give to God it is the gift of his Life, Dialogue
own life itself. Of course, this turning back of the gift it
doesn’t mean despising the received gift. If that had been the
case, the gift the man had turned it back to God it wouldn’t
 have been any longer a gift. Turning a gift back implies
cherishing it just by the one who has received it. In giving our
life towards God our will does a supreme sacrifice, given the
fact the human nature essentially wants to preserve itself.
Actually, by the fact he gives, the man does something he
reckons to promote his being through. The dialogue of the gift
between God and man it is that each one gives himself to the
other ones. The man, even having his life from God, he can
make his life as a gift to God for, though the man can keep
his life until God takes it from him, the man turns his life
back to God through his freedom, through a higher
ministration. Of course this doesn’t mean a refusal of the life
received from God. But the one who gives his life to god he
doesn’t care about his life in an egotistic manner, but he gives
his life to God when necessary, or, most often, he puts his life
in the service of God. On one hand, the man confessed
through anything he offers to god that he hasn’t that thing
from himself but from God; on the other hand, the man con
fesses that he wouldn’t want to benefit egotistically of the gift
from God, by keeping it for himself, but the man shows at his
turn the love towards God by giving Him at least what he can
give, namely a part from the things he has received from
God.” (2003: 357)
357 “In addition to this one must observe that nobody turns the Gift
gifts he has received from God, back to Him, without having
added to them his work. The grapes, the bread, the wine, the
oil, given to Gods, they aren’t only the gift from God, but also
the human work imprinted in them. Of course, the man
 works also through the powers God has given him. Although,
the man could use these powers not for a work through which
to turn back the received gifts bearing his human seal,
namely valorized by him. By doing so, the man multiplies the
received talents, according to the word of the Savior. And God
wants the man to get tired for imprinting a valuing seal of his,
on the received gifts, by what makes them human gifts too.”
(2003: 357)
357 “Essentially, through the gift of the world God wants to make World, Gift
Himself, and His love, known to the man. That’s why the man
too must elevate himself above the received gifts, towards God
Himself, Who has given him these gifts. The gift, as sign of the
love a person has for another, it has imprinted in itself the
destination of being surpassed by the one whom it has been
given to. In a way, the gift is thing the person who has given it
he renounces at, for the sake of the person whom he has
given that thing.” (2003: 357)
357-358 “When somebody doesn’t understand that he must turn back Gift
to God the gift he has received from Him, often the gift is take
away from that man without his will, in order him to realize
that the Giver is more that it is the gift. Upon the world and
upon our life it is thus placed the cross. When we no longer
see God through the willing cross, by surpassing the world
and our life in the love for God, then He makes Himself
transparent to us through the unwilling cross.” (2003: 357-
358)
358 “All the things which are in the middle, between God and Cross
people, they need the cross. By detaching himself from things,
 the man comes across God, Who is infinitely more that all the
gifts from Him. The cross the man detaches himself from the
thing by, and the tomb of forgetting about the things, the
things disappear in, they bring the man towards resurrection,
namely towards the eternal life, as Saint Maximos the
Confessor says (Gnostic Heads, I, 66).” (2003: 358)
359 “By turning back to God the gift of the nature processed Sanctification
through the ascesis of our labor, by imprinting the cross in
the things, we sanctify the things, we remove their character
of easy pleasures, and we sanctify ourselves.” (2003: 359)
359 “God has given us the things, as gifts, not only for us to Gift, Communion
habituate ourselves in the strength of surpassing them
towards God, but also in order to surpass the things for our
fellow humans, by giving them the things we have received.
Our love, manifested by using the things as gifts, we must
direct it not only towards God but also towards our fellow
humans in order to gain their love – the communion with
them.” (2003: 359)
359-360 “The goods given us by God as gifts, they serve as connection Communion, Dialogue
of love amongst persons; by being so, the things do not
become separation walls between persons. Therefore, the
goods can serve towards the consummation or towards the
corruption of the people. The goods as gifts are meant to serve
the interpersonal communion and to be surpasses for this
communion. The road towards God crosses through our
humanization. And one can advance in this humanization
only being in the human communion. It consists in
accomplishing a deep inter-human communion. That’s why
 the things aren’t given to us only for practicing a lonely
dialogue of each one with God, but also for practicing a
dialogue amongst people and of the people in common with
God, or of a dialogue amongst them being aware of the fact
that the things are given them by God in order to be used as
gifts amongst them, in the name, for the commandment, and
out of His richness, as signs of His love, for this love to be
extended amongst us too. The limitation of the things,
highlighted especially in our times, it shows that the giving,
the sacrifice, the cross, and the conscience of the
insufficiencies, are not only a condition of the spiritual
growing up for the eternal life, but they even are a condition
of the people’s surviving on earth.” (2003: 359-360)
5. The World, rational Work of God, on the Measure of the Human Rationality in Continuous Progress towards
Increasingly Higher Meanings of the World
360 “The world as nature, it proves to be a unitary rational reality, World
existing for the inter-human dialogue, as a condition for the
man’s spiritual growing up, for the development of the
humanity. According to the Church’s Fathers, all the things
have their rationalities in the godlike Logos, or in the supreme
rationality. If the world had been destined only for being food,
it wouldn’t have been necessary its rational character. It is
true that the animals too are using the rationality of the
physical-biological processes of the nature, though only for
the biological and unconscious growing up. But if the animals
hadn’t had the purpose of serving the man, their growing up
would have been even more meaningless.” (2003: 360)
360 “The rationality of the world has multiple virtualities. It is World
 malleable, it is contingent, and the man is the one who uses
and brings this character to light.” (2003: 360)
360 “Only the man, by consciously using the rationality of the Man, World
nature and by consciously using the nature’s processes
through his work animated by responsibility, he ascends to a
life of spiritual communion and to the conscience of some
higher meanings and purposes of the nature. Only within
man the rationality of indefinite virtualities it receives a
meaning, a purpose, or it reaches increasingly fuller to be
fulfilled. The nature is useful to the man, not only for his
biological existence, but also for spiritual growing up. Only
the man, as conscious and rational being, who knows
increasingly better the rationality of the nature and its
meanings, only the man becomes through the nature more
rational himself, or he actualizes, increasingly higher, his
rationality. By discovering and by valuing the multiple
superimposed rationality of the world, in a free manner,
together with his fellow humans, in order to more vast use of
the nature’s resources and for understanding the nature’s
inexhaustible meanings, the man increases in communion
with his fellow humans; and this thing is a source of knowing
other increasingly higher meanings. In knowing the
rationality of the nature through his rationality, the man
discovers his responsibility towards the nature, towards his
fellow humans, and towards God; and developing this
responsibility it equals the increasingly discovering of the
meanings of the world and of the human existence.” (2003:
360-361)
361 “On bringing to light, and on valuing constantly higher the Man, World, Communion
nature’s rationality, it depends therefore the noticing and the
using of the nature through a conscious subject, and the fact
that this subject can discover in this rationality meanings
which serve to his spiritual growing up. The rationality of the
world it unveils one of its meanings by the fact that it is being
completed with the rationality of the human subject, a
rationality that is aware of an inexhaustible richness too, and
that isn’t a monotonous repeating. It is a rationality that
discovers, that chooses, and that pursuits increasingly higher
targets, towards which the man advances by using the nature
itself, not in a monotonous repetition, but with a continuously
new understanding of the things, and by freely choosing the
thing and other modes, out of the increasingly many new
ones, by new ways of applying the natural laws, and by
pursuing increasingly useful results. Through the enriched
thought and through common work and through increasingly
accentuated responsibility the nature’s laws are applied with,
the people elevate themselves on increasingly higher stages of
understanding and of communion.” (2003: 361)
a. The Strict Rationalities of the Things and their Meanings
361-362 “The Fathers of the Church, when speaking about the eternal Knowledge
rationalities of the things, comprised in the divine Rationality,
or in the Logos, or in the Word of God, they understand
through them also these increasingly higher meanings hidden
within things, and they reckon that these are comprised, with
the help of the supreme Word, by the human rationality too,
that comprises the rationalities of the things in a strict
 meaning. Sometimes they distinguish the meaning of the
thing from its strict rationality, calling the last one logos and
the first one noema. They also distinguish between the
understanding of the meaning (noesis) from the strict
personal rationality, that notices the objective rationality of
the things, by calling both of the last ones as logos. Following
this direction, we are going to distinguish too, on one hand
between the rationalities of the things and knowing the things
through the human rationality in a strict meaning, and, on
the other hand, between their meanings and their
understanding in a continuous progress of through a more
synthetic and more direct act of knowing (intuition).” (2003:
361-362)
362 “Even the analytic knowledge of the things opens new World
perspectives in unveiling new meanings of the things. Thus
the world proves to be the inexhaustible ‘light’, according to
the Romanian word ‘lume’, which comes from the Latin word
‘lumen’.” (2003: 362)
362 “The analytic rationality studies the partial rationality of the World, Knowledge
thing, trying to find out the exact proportions of the element
which compose that things and the conditions that thing is
constituted and is maintained in. Thus, all the things and the
phenomena of forming, of duration, of detaching of theirs, are
strictly rational.” (2003: 362)
362-363 “The human body has, at its turn, its rationality too. Even the Body, Knowledge
human being it has his being, as one that is always
constituted of body and soul. But in each component and in
each connection from within body, there is a something
 higher than what can be comprised through the analytic
rationality. Thus, in this total rationality itself, of each unity,
there already is a meaning, that can be intuited, but it cannot
be strictly know and defined. There is a meaning that is
intuited increasingly more and to which belongs the endless
and always new connections each one is seen into. The mind,
or the rationality, as understanding, it sees in this higher
meaning also all kinds of connections between the diverse
unities and in understanding of each unity it takes in account
the other unities. This also highlights the more complete
rationality of each thing. There is therefore a general logos of
the unities’ logos, or one above the logos of all logos-es. The
more general rationality is the meaning or the richness of
meanings of a thing connected to the rationalities and to the
meanings of all its components and to all the other things.”
(2003: 362-363)
363 “There is a common and inexhaustible meaning of the things, Knowledge
a meaning that connects, and a meaning of indefinite
richness towards which the man advances. Their strict
supreme meaning is the divine Logos. In Him there are the
meanings of all things. Only This One explains all of them,
only in Him the man finds the own sense of his existence.
Especially the on e who believes, he notices this supreme
meaning through an act of intuition, through his spirit.”
(2003: 363)
363 “The increasingly higher and richer meanings and the Knowledge
supreme meaning of the total reality and of his existence, the
believer finds them out in his connection with the reality from
 above world and nature, therefore on the measure he
cultivates this connection. The progress towards increasingly
higher meanings and towards the supreme meaning, it is a
matter of will too, a matter of man’s will to develop himself
uprightly, in harmony with all his fellow humans, with the
whole reality, with the supreme rationality of the entire
reality. The superior meanings and the supreme meaning are
revealed to the man in connection with the reality from above
him and from above nature but, in the same time, as being
required by his full existence and by the nature itself; or, the
man’s existence and the nature’s existence, they reveal
increasingly more their own meanings and the supreme
meaning, in the light of the supreme reality. The one who
believes he will discover his meaning on the measure of his
closeness to God, in the light of the fuller revealing of God.
Likewise he will discover the meaning of each thing through
this.”(2003: 363)
363-364 “According to our faith, the world is lightened in its World, Knowledge
ontological relation with God, Who is its supreme meaning.
The world differs from God, but it is not separated from Him
either in its existence or in its meaning. The meaning of the
world is implied in the meaning of God.” (2003: 363-364)
364 “The analytic rationality sees the world and each thing of the Knowledge
world, somehow separately. But the analytic rationality is
accompanied within the man who lives his existence
completely by an understanding that intuits, through the
progresses of the analytic rationality, the increasingly higher
meanings of the things and their supreme meaning.
 According to our Christian conception, the rationality
progresses in knowing the things and the logical connections
between the things, for it is led by the rationality of by the
understanding that intuits the increasingly higher meanings
and the supreme meaning of the existence. The analytic
rationality it convinces itself just through its own results it
obtained on each stage, that it hasn’t reached yet the final
and total explanation of the reality, and the intuitive
rationality, or the understanding that intuits on each stage
increasingly higher meanings, it urges the rationality to other
researches and in the same time it gives it the conscience that
the supreme or ultimate meaning of each researched unity it
is a mystery tied to the mystery of the entire reality and to the
supreme reality, one that the rationality won’t ever know it
fully.” (2003: 364)
b. The Rationalities of the Things and the Human rationality
364 “According to our faith, God, By creating the things as Knowledge
materializations and sensitization of His rationalities, in the
same time God has given the man the rationality as organ of
knowledge, in order the man to know these rationalities.
Therefore one can even say that the man had the duty
towards God to know this work created on the level of the
capacity of the human rationality of noticing it, a work God
has created the man with an adequate rationality for it. On
the other hand, the man is obliged to know these rationalities
of the things, because of otherwise he cannot use them and
he cannot live amongst them. But also in order to be able to
live amongst them and to be able to use them, the things
 have, in their solitary organizing or in their rationalities
certain permanence, adequate to the permanence of the
human rationality, which depends on them.” (2003: 364)
364-365 “The man uses his rationality in order to adapt the things to Knowledge, Freedom
his multiple needs, and continuously moving. The man finds
other conformities too between the things and his needs and,
through this, other and other harmonies of the world, other
beauties, and others dimensions of the world. Like the nature
is in movement and the man can use the nature’s movement,
likewise his needs are in a continuous movement. The man
discovers thus the meanings of the things, which are, on one
hand, the same through their continuity and therefore they
can be know in common, and on the other hand they are
always new in the development and in the discovered aspects,
and therefore they can elevate the man to a increasingly
higher spiritual understanding. The man does this for the
components themselves the things are composed by, those
components are elastic and mobile and they can be combined
in diverse modes, but always inside some limits, likewise the
human being can move himself gradually without exceeding a
certain line of development. Therefore it exists a certain
elasticity of the modalities of combining the component forces
of the nature likewise there exists a certain elasticity of the
man’s living modalities and of spiritual-physical self-leading
modalities. The physical nature and the human nature offer
an always open space for exercising the man’s liberties.”
(2003: 365)
365 “We cannot cohabit amongst things in a conscious manner, Knowledge
 without adapting them to our needs and without reciprocal
provisions and promises related to our interventions upon the
things, namely without discovering and actualizing the
common, general meanings of the things and of the people.
This presupposes both the rationality of the things and their
elasticity in the frame of a predictable rationality of a wider
order. Everything is rational within things and in the
component energies, as also amongst them. It is impossible to
distinguish what is materiality noticed by senses and what is
rational structure or synthesis within things.” (2003: 365)
365-366 “God is implied in this rationality, a rationality in the same Knowledge
time permanent and elastic of the things, and in the
possibility of knowing and consciously-rationally using it by
the man – namely in a continuously mode more adequate to
the man’s needs of material, spiritual, and communitarian
order, in a continuous growth – always new meanings of the
things and of the human being. The ‘rationalities’ of the
things and the human ‘rationality’, they have implied in them
always new meanings, which are brought to light by applying
the human rationality to the rationality of the things.” (2003:
365-366)
c. The Rationalities of the Things and the Words, as Means of Our Dialogue with God
366 “The rationalities of the things in their unity with the ones of Knowledge
the component elements, rationalities which are, in a way,
permanent, and in a way, elastic, consequently to the fact of
being possible to be thought, they must be expressed by
people in order to communicate to one another the
experiences about things and in order to reciprocally engage
 themselves, through them, for the future. But the people
think at them and they express them in words, for the
rationalities are given through Creation by the supreme
Person as things which were firstly thought by Him, or as
things He has created, and He has descended in thinking the
things on the level of the people’s capacity of noticing His
thought and His will regarding the things and the people, and
the people to express the things in their words. Thus, the
people think at and they express the things for God has
though at the things on the people’s measure; the people’s
thinking at things and expressing the things are, better said,
an answer to the thinking and to the ‘speaking’ of God, Who
addresses the people through things. According to our faith,
the people hadn’t had a content of their thinking if God
wouldn’t have created first the things though by Him on the
level of people’s understanding, and if the things wouldn’t
have had within them a content of the speaking, if God
wouldn’t have expressed the things in a material manner by
creating them, and if He wouldn’t have Himself asked the
people, by this, to notice what He has thought and what He
has said regarding them, and what He is saying them through
the always new circumstances the people reach in, by His
will.” (2003: 366)
366 “The world’s rationality is for man and it culminates in man; Personalism, World, Knowledge, Man
and not the man is for the world’s rationality. A person Translation Studies
thought at the man’s person when creating the world. But like
the knowledge about the things progresses and it becomes
more nuanced, likewise it progresses also the language in
 what concerns its richness and nuances. It is a progress
towards the infinity of the godlike Word in which are
comprised in an undifferentiated manner the infinite roots of
the things or their meanings.” (2003: 366)
367 “God has given the man through things both the possibility of Translation Studies, Knowledge
thinking and of speaking, by the fact He though at things’
rationalities, and He has given the things, by firstly creating
them a material clothing on people’s level, and also the need
of thinking at them and of expressing them, in order to be
able to use them in the relations amongst them and through
this, to be achieved amongst them the dialogue He wanted
with the people, namely in order the people to answer Him
through their thinking and through their speaking. In this all
the things find their purpose. The man discovers always new
alternatives of the things not only through rationality and by
combining the things and by using the things, but also
through the always new feelings and thought the contact with
the things produces within the man’s body, and through the
always new relations, mediated by things, between the man
and his fellow humans. All of these, they require to be
expressed and communicated by using an always enriched
language.” (2003: 367)
367 “God Himself asked the man to speak, for He urged the man Translation Studies, Dialogue
or He has placed in the man’s nature the need to discover the
words He has communicated him through things or through
the meanings ha has given to the things.” (2003: 357)
367-368 “Even the words addressed us by God through things, these Translation Studies, Dialogue, Personalism
words stimulate us to their understanding. And
 understanding them it causes an answer from our part. This
is for there isn’t a word understood by man, towards which
the man not to take attitude, namely not to answer it. The
man started speaking when he starter to answer God, having
to answer, being obliged by God to answer through the things
God has placed in front of the man; the man started
actualizing himself as dialogue partner of God. God accepts
the names the man calls the things, in dialogue with Him, for
the things have been given these names by God Himself. By
calling names to the things, our being started actualizing
himself and developing as dialogue partner to God. Only in
this dialogue with god about the things, our being proves to
be superior to the things as objects, as God is too. Through
this our person is elevated on a plan of common dialogue with
God, as between two subjects who speak about things as
objects, our being is also superior to the things and capable of
standing, by the dialogue with god, somehow on the same
plan with Him, By His benevolence.” (2003:
368-369 “God doesn’t instill in a readymade manner the meanings and Dialogue
the names of the things He has created, but He waits for the
man’s effort to decipher them, for which God has given the
man the capacity and the internal need. This is because these
meanings and usages are the actualizations of some indefinite
virtualities. This is one more cause due to which each man
learns how to speak through an effort, because he is not given
the speaking in an already manner. Only in this way the
dialogue implies in itself a spiritual growth and a liberty. We
are given the meanings of the things objectively; likewise we
 are also given our capacity of noticing them. But these
meanings have, in the same time, the character of a request
from the part of God, and the man must strive to answer it.
God expects the man to discover His endless thoughts placed
in things and to express in his words increasingly more of the
indefinite meanings He wants to tell them to the man through
the things He has created for the man. We can combine the
things amongst them in countless modes, or we can combine
the things with us, and we can place ourselves in relations of
always unpredictable variety with others, through the things.
Thus we actualize in a various modes the virtuality of the
speaking that has God as requesting partner. The man has
the possibility not to make the effort to penetrate at the whole
richness of meanings and to the meanings which can develop
him in the fullest sense of the word. The man progresses in
this case too, but the progress might not be always the true
one.” (2003: 368-369)
369 “God expects us to understand increasingly better and Knowledge
increasingly fuller His thoughts He has placed in things and
the words He has addressed us through the things, or the
words He addresses us through the new situations we are put
in. The spiritual content of the mankind it can become
increasingly richer and increasingly subtle, on the measure of
mankind’s enriching with increasingly more experiences
gained in always new situations, by discovering others and
others aspect of theirs, by the attitudes and by the human
states possible, good or evil. The world unveils others and
others aspects, others and others modalities of combining the
 elements, others and others modalities created by the reports
amongst the people and results out of the people’s reports
with the things.” (2003: 369)
d. The Rationalities of the Things and Their Meaning in Our Community with God
369-370 “According to our faith, the man starts discovering the Knowledge, Dialogue, Communion
rationalities of the things by discovering their material use,
but concomitantly to this also by searching for their higher
meaning, by explaining their purpose. The things are rational
on this double purpose: in order to be useful to the man for
biological survival, but also on the purpose the man to
increase spiritually by knowing the meanings and the
increasingly higher conformity of the man with that purpose,
and or the things’ ultimate meaning Who is God, Who
answers the fullest to the man’s thirst for fulfillment. The
meaning of the things widens to the man by the fact that they
constitute the content of the common thinking and of the
verbal communication with the others, and therefore of the
increasingly intimate communion in by and large, of the
accord based on things that the man realizes it with the
others, of the reciprocal spiritual enrichment and union. But
in this communication the people unveil also what is above
the material needs. They unveil themselves as subjects
searching for a supreme spiritual meaning of the things and
of themselves. This communication unveils in itself not only a
permanent rationality, but also some increasingly higher
meanings. And in the same time with this, the things
themselves unveil continuously new meanings in maintaining
and elevating this communion.”(2003: 369-370)
370 “The people discover they must behave in a certain manner to Communion
the things, for the things to promote the communion amongst
the people and not to impede it. This doesn’t mean that the
people must let themselves to be dominated by things, by
forgetting about their spiritual needs, but it means that the
people must use the things with some temperance, to get
used to make the things occasion of practicing a reciprocal
attention and generosity, to see the endless superiority of his
fellow humans’ persons in comparison to the things, to see
their transparency. The things unveil thus their meaning of
people’s means of spiritual growth.” (2003: 370)
370 “The man increases in diverse forms of spiritual strength, or Communion
virtues, through a certain report of superiority detached from
things, by the fact that he doesn’t let himself to be
egotistically dominated by things. Only for the things gain
some transparence or relativity in report with the
interpersonal communion, they unveil their increasingly more
profound meaning and their importance in the spiritual
forming of the man.” (2003: 370)
371 “If between the human subject and his content composed of World
the rationalities of the things one cannot make a separation,
or the subject himself develops through their content, the
things as content of the subject will be necessary to the
subject’s development. At the core, the subject, by his
thoughts about things and by words, he expresses himself. He
is the ‘truth’. When the words do not express him, they are
liar words. And the things serve to the unfolding of the
subject who remains without them a pure potency. Equally
 necessary though, for actualizing the subject, it is the
relationing to the other human subjects ands to the absolute
Person. Without this relationing the man doesn’t manifest any
interest in unfolding his subject. Thus, the righteous truth
the words express, namely the true subject expressed through
words, it includes a positive relationing of the man to his
fellow humans’ persons and to the absolute Person. But by
accomplishing by words this relationing the man actually
accomplishes it through things. A righteous attitude towards
the things it is a righteous attitude towards the fellow human
and towards God, and vice versa. And on this it hangs our
righteous development.” (2003: 371)
371 “Above all, the things unveil their meaning for the rationality Dialogue
is seen by man, as having its source unitarily in God as
Person, for the things are seen as means of the love of God,
and therefore of the dialogue of God with us and of the
dialogue amongst us, a dialogue God leads us through to a
increasingly more profound knowing His thinking and His
love, and to a growth of our own thinking and love in the
relation amongst us and with God.” (2003: 371)
371-372 “The dialogue with God through things, it contributes to our Dialogue
development, for the things are seen as images, or as
symbols, or as transparent images of the rationalities of God,
of the meanings He pursuits by creating the things, meanings
He wants to lead us through, increasingly more towards Him
and towards our own development, on the condition that us
to discover these meanings and to achieve them. Thus we
grow up through things for through them we know
 increasingly more the loving intentions God has with us. The
better the things are known, the more as known are the
wisdom and the love of God towards people, and the more
these ones are known, the more profound are the meanings
seen within things.”(2003: 371-372)
372 “The fundamental meaning we have discovered in the Personalism
rationality of the world it is that the world comes from the
supreme Person and the world’s rationality is being addressed
like to another person, namely the fact of the totally special
importance God grants it to the human person. The
rationality is the intelligible mode a person communicated
himself to another person, in order to accomplish and develop
the communion between them. The person is more than the
rationality is, through his endless intentionality directed
towards another, through his unlimited love, and through his
borderless freedom. But these ones aren’t meaningless. The
rationality is the mode of communicating the more profound
meanings implied by them. In the Trinitarian communion
there is the infinite meaning. Out of it the man is being
communicated on rational or intelligible way, adapted to the
man, the Trinity’s will to elevate the man too, to the
communion with the Trinity, as to the man’s supreme and in
finite meaning.” (2003: 372)
372-373 “If the communion with the fellow humans makes the things Communion
transparent and it imposes a certain restraint and cleanness
in the reports with them, the more the things will be given
such a transparence, and it imposes a restraint and a
cleanness, in the reports with the things, the dialogue with
 god and the progress in the communion with Him, for he aims
to lead us through things to the full communion with Himself.
On the other hand, God asks us for a certain respect for the
things, and on the other hand, for certain temperance in the
reports we have with the things. Between these two attitudes
there is, actually, a tight connection. And through both of
them it is being fortified and it is being ennobled our spirit,
but are also promoted the reports of justice, of respect, and of
love amongst people and between them and God, given the
fact that the greediness is the one bringing unbalance and
conflict in the reports amongst people, as also the getting far
from God. The things, as images of the divine rationalities,
they mustn’t be lowered through a dirty and strife producing
usage of them. But we can to this when we do not enslave
ourselves to the things in a passionate manner, but we see in
them their divine meaning that promotes communion. Their
rationality itself, rationality we haven’t created, it makes
transparent to us the meaning of their divine origin and their
purpose, in order to elevate us towards God. And their
meaning itself asks us for the good fruition of the things.”
(2003: 372-373)
373 “The natural rationality of the things it is only the first step of World
the ladder we are ascending on, towards the increasingly
higher meanings of theirs, that equals to ascending in
knowing the thoughts of God regarding us, and in knowing
and forming ourselves, forming that, at its turn, it elevates us
to new meanings of ours, to an increasingly higher knowing of
the things. If we had been able to detach the rationality of the
 things’ repetition from their deeper meaning, the
responsibility to know the things it would have been only the
responsibility of knowing the bodily utility of the things. But
because we cannot separate their rationality, which repeats
itself, from their meanings, the responsibility of knowing them
in their true meanings coming out of their rationality, it is
also a responsibility of spiritually forming ourselves in
connection with the things, according to the will of God, by
not imprinting any passion or any narrowing in their
meanings and, by doing so, not darkening the things.” (2003:
373)
373 “We perceive the things in their clean or true meaning, when Personalism
we know their connection to God or in the purpose God has
thought the things on, in the favor of maintaining and
developing us as persons in eternity.” (2003: 373)
6. The Alternative Virtualities of the Man’s Report with the World. His Responsibility in Actualizing the Most
Useful Ones for the Own Spiritual Growth of His and of His Fellow Humans
374 “To God the world isn’t only malleable, and flexible, but it is World
also totally contingent, in the sense that the world isn’t
necessary to him. Only thus, the world is the work of His
liberty and love. To man, once the world is given as condition
of the man’s existence, the world’s contingency is limited, or
the world is much more malleable, for the man, endowed by
God with freedom, he can use the world in some measure in
various manners, but the man cannot do without the world.
Namely, the man can change, in some limits, the modes he
can use the world, or the world allows the man to use it in
various modes. The total contingency of the world to god it is
 shown out of the fact itself that the world has been created,
freely, out of nothing.” (2003: 374)
374-375 “The man, as creature, he is contingent to God, and to Man
himself, the man is malleable or contingent is a limited sense,
for he hasn’t created on himself, but he can use extremely
variously his endless alternative virtualities. (…) The man is
contingent to God, but, in the same time, God has placed in
man a value of partner.” (2003: 374-375)
375 “God has committed Himself, by creating the man, to bring Deification
the man to deification. The man is transcendent by origin,
although his existence is entrusted to his own freedom.”
(2003: 375)
375 “The man isn’t entrusted to somebody as a passive object, like Man
the nature is, for the man has the character of an active
contingency, and not the character of a passive contingency
as the nature has. The man is a limited and actively
contingent, or malleable to himself. God has created the world
as totally contingent to Himself, and in report with the man,
as passively malleable to the man, in order to be the man able
to exercise his free and active malleability in report with the
world, by placing into the world alternative passive multiple
virtualities, in order the man to be able to partially exercise a
creator role even upon himself. The man too creates on
himself; the man isn’t only created by God. And the man
partially creates the world too. The man has the freedom to
actualize one of others of the world’s virtualities, and for God
helps the man to do this, God Himself remains in a report of
freedom with the world, and with the man God is in a freedom
 of collaboration report. Thus, within world the freedom of God
meets the freedom of the man, not in a collision but in
collaboration, when the man takes in account what it is
characteristic to the external nature and to his own nature, or
when he wants to advance towards his increasing in the
infinity of the One Who Is.” (2003: 375)
375 “Neither the nature nor God are an immovable fatality - or an Man
unmovable wall - to the man. Consequently, any situation is
repairable somehow; the man meets a merciful God
whenever.” (2003: 375)
376 “The malleable rationality of the world, full of multiple World, Man
virtualities, it corresponds to the indefinite virtualities of the
rationality, of the imagination, and of the creative and
progressive human power.” (2003: 376)
376 “To the Holy Fathers, the matter was an amorphous, totally Correcting the Holy Fathers
not lightened mass, whose transfiguration was difficult to
understand. They inherited from the Hellenic philosophy the
notion of a matter opposite to the divine Logos, and therefore
to any logos. (…) Today we see the full and though malleable
rationality of the matter, its rational transparence, it capacity
of being flexed by the conscious human rationality and deed –
like the metal is given diverse shapes – and discovered in its
light by this rationality. But this malleable rationality gains a
full meaning through actualizing this malleability, only if the
human rationality is led in this work by ethical principles, by
a responsibility towards the human community and towards
God. Through this it is opened in it the perspective of a
transparence and transfiguration which can advance until
 resurrection, by being overwhelmed by the light and the
power of the human spirit filled up with the light and the
power of the godlike Ghost.” (2003: 376)
376 “Adam and Christ are the types for choosing the two Man
alternatives of the man’s report with the nature; the enslaving
of the man’s spirit by the sweet fruit of the sensitive part of
the nature, or mastering the sensitive part of the nature
through spirit, of course, not without the effort of renouncing
to the world’s sweetness and not without taking upon oneself
the pains of the cross. Only through this the spirit overcomes
the nature and transfigures the nature until to the
resurrection.” (2003: 376)
376-377 “The the nature’s passive contingency it corresponds the Freedom, Man
man’s contingency in freedom. Through freedom, the man
himself disposes in certain ways upon the mode of his
existence and upon the one of the nature. Through his
freedom of choice, the man is image of God Who, as model, He
could create or not, the world, and the man can be helped in
his work of actualizing ones or others of the world’s
virtualities.” (2003: 377)
a. The Man Adapts Freely the Nature’s Laws to the Increasingly Higher Meanings of the Life
377 “The plants, and in some measure, also the animals, they can Man, World
live in a nature that is unfolding according to the repetition’s
laws. The people who pursuits in their life increasingly higher
meanings, in a conscious mode and in a conscious
community, they adapt the nature’s laws, in a free manner, to
these meanings. The nature proves to be capable of a
conscious usage, an elastic usage, through the multiple
 alternance passed into work. In the virtual feature of the
malleability, of its contingency, the nature proves to be made
for the free man, led by an ethos of the advancing into an
eternal communion. That’s why the nature becomes, in an
actual manner, contingent through man. Otherwise, the
nature would have been unfolding monotonously in the
exclusive and rigid frame of its laws. The man brings always
new solutions into nature, solutions which surely do not come
out of the exclusive combining of the factors provided by
nature on a given moment. The man brings unpredictable
solutions, by producing combinations of factors which
wouldn’t have taken place by themselves. The man introduces
into nature a certain freedom of his, in a continuous growing
up.” (2003: 377)
377 “The nature is thus structured then gives place to the human World
interventions, intervention which do not take in account the
totality of the nature’s exact laws, and that these laws aren’t
meant to give the most useful results by themselves, but they
are completed through the human liberty. The meaning of the
existence the people have it at a time or at another, the kind
of their spiritual life, in their social interdependency, the
nature of each one’s sentiments, it is combined with the
exterior nature, or they make it whole in a mode that makes
impossible a real separation of their; or, that makes the
separation to be rather on the abstract, imagined plan, a plan
that is chosen also by the man’s spirit. The human
imagination and creative freedom, it doesn’t move in the same
way with the nature, although they do not contradict, in the
 majority of the cases, the effects produced by the nature’s
laws, or they do not suppress the nature’s laws, but they use
them in a way or another.” (2003: 377-378)
378 “The model of the completion the man brings it to the nature World, Man
it is the symbiosis between the spiritual life, full of meanings
and conscious feelings, and the physical-chemical laws of the
body. The first one doesn’t annul the second ones, but it
elevates them on the plan of spiritually living them, and the
last ones do not annul the first one, but they constitute a
basis for it. The whole reality of the world is elevated on the
plan of living it in sentiments, or understanding it in
meanings. And these sentiments and meanings lead the
people in the attitudes in the decisions, in their moral and
efficient responsibilities towards the world.” (2003: 378)
378 “The nature’s laws have within them elastic or contingent World, Man
possibility, put at the disposal of the man in order the man to
actualize it in diverse modes, according to the needs and to
the content of meanings the man has reached at.” (2003: 378)
378 “All the nature’s forces and things, they are a dynamic and World, Man
materialized rationality. As conscious rationality, it doesn’t
move freely towards goals chosen by itself. The rationality of
the nature is only an object sub mitted to be known and to be
guided by the rational, conscious, and free subject, who is the
man. In this quality the nature’s rationality it is in a solidarity
and continuity with the conscious and free rationality of the
man; the nature’s rationality is made for the man’s rationality
intervention in it. And as the man’s rationality, in its full
meaning, it is the organ of noticing the meanings of the reality
 and of the human existence, which are unveiled as being
increasingly higher, and, in last analysis, or the supreme
meaning of the reality and of the human existence, the
rationality of the nature serves to this advancing of the
human rationality towards the supreme meaning, by hiding in
it the possibility of being understood by the human rationality
in the frame of these increasingly higher meanings and to be
actualized in it in modes which to increasingly more to serve
to those ones.” (2003: 378)
379 “When the people are elevated to the understanding of the Communion
meaning of the human brotherhood and of their reciprocal
responsibility, this makes them to discover in the possibilities
of the rationality or of the nature, what serves in a fuller mode
to this brotherhood and responsibility, and this gives birth to
the technique too, which can bring people closer to each
other, and it can satisfy everybody’s needs in a fuller mode.”
(2003: 379)
b. The Progress of the Human Spirit and of the World through their Together-Reports
379 “One can say that, by and large, the progress in humanity, Knowledge
which is the progress in the most authentic knowing
rationality, identical to the progress in knowing the meaning
of the human existence, it takes place in the same time with
the progress in authentically knowing the rationality of the
meaning of the nature as object of the knowing rationality of
the man. Therefore through this it is increasingly more made
known the meaning itself of the nature’s rationalities.” (2003:
379)
379 “The contingency of the nature’s rationality it serves to the World, Communion
 man accomplishing, or to man’s humanization, given the fact
that the humanization is tied the increasingly deeper
communion amongst people. The nature’s contingency is
anthropocentric.” (2003: 379)
379-380 “According to our faith, it seem that all the world’s aspects, or Knowledge
the actualized images of its contingent richness – discovered
by the diverse forms of the human culture correspondingly to
the multiple meanings of the existence through which the
mankind has passed or it still is passing through – are meant
to be preserved, or harmonized in an increasingly complex
and comprising manner, to the all-comprising image, which
corresponds to the all-comprising meaning the man will reach
at, in his union with the infinite God. The contributions of the
spiritual people, of the great art creators, of all the scholars,
and many of the right experiences and opinions or the peoples
and of the individuals, these will remain inscribed in this final
all-comprising image of the reality and of the human
existence, a final image totally filled up by the infinite God.
And these images, which are called to be concentrated in only
one image of infinite complexity, they aren’t only actualization
of the potentialities given within world and within the human
spirit, but they are also new steps the world is elevated to,
through a transcending, being helped by the divine infinite
transcendence.” (2003: 379-380)
380 “The surpassing of each individual image of knowledge and of
all of them together, it is done out of the intuition of a
consummation that is above all things, in which the images
have their spring and towards which they tend, being helped
 by that final target itself.
380 “Surpassing any unilateral image and all of them together, it Communion
is done out of intuiting a consummation that is above
everything, in which the images have their source and
towards which they tend, being helped by that fin al target
itself. The forms and the stages of the humanization itself,
which the people want and surpass under the impulse of
other images of the world, they have their origin in the
communion of a supreme interpersonal love, and they
advance towards a perfect communion out of the source’s
power and according to the source’s likeness. Thus, the
nature’s rationality finds its supreme fulfillment in
accomplishing the ultimate meaning of the human existence,
which consists in uniting the human existence to God, Who is
the supreme meaning or rationality, above any rationality, as
Saint Maximos the Confessor says (Answers towards
Thalassius).” (2003: 380)
380 “Into man it can take place a transcending of the nature, Man
which isn’t due only to him and it is the less due only to the
nature.” (2003: 380)
7. The factors which Actualize the Multiple and Alternative Virtualities of the World
a. The First Factor of This Actualization: the Union between Soul and Body.
380-381 “According to the Christian conception, without spirit, the Man
world would be locked up in the automatic repetition of some
monotonous cycles, narrower or wider. Only the spirit,
through his liberty, it surpasses the repetition and it can
make the nature to exceed the repetition too. The work has a
decisive role in processing the nature, but the work is a
 feature of the man as a thinking creature. But the work can
process the nature dues to the fact that the human spirit is,
on one hand, inserted in the material order of the world,
through the man’s body. The human spirit has the capacity of
some alternative decisions, or of transcending himself, and he
can imprint these decisions, through his body, to the external
world too. The key of this role stays in the mysterious
insertion of the man’s spirit, in the material world, through
his body. The whole world is affected by this fact of its
insertion in spirit through the human body. Only through the
body the man can process the nature, by working. The
human spirit can make a decision or another; but only by the
fact that he is the spirit of a body, his various decisions can
be prolonged in various movements of the body, in the body’s
working activity, in which the decisions are prolonged
through the body’s organs or through the tools made and
wielded also through the body.” (2003: 380-381)
381-382 “Inserting the human spirit into body it is the leverage that World, Man
elevates through work, the whole world, out of it quality of
nature submitted to an automatic repetition. In this insertion
it stays the source of spiritualizing the entire world; in this it
is proven the world as world for man and in this the world
fulfills its purpose. A ray of light in this mystery it is cats by
the fact that the material world it is a fabric of the rationality
materialized as object, which doesn’t chose consciously its
paths; and the man is rationality or spirit, as subject aware of
himself and aware of the world, and having the capacity to
decide and to move out of himself, and therefore he has the
 capacity of moving the materialized rationality of the body and
of the world, which depends on him as some train which can
receive various forms. Without the conscience manifested
through the body’s work, out of the liberty of the spirit, the
world wouldn’t be or wouldn’t appear as contingent. The
world is and it is revealed as contingent, for it is in connection
with the spirit, inserted through body and through the man’s
thought work, into nature. The world is contingent fore it is
for the man, who is on one hand tied to the world, and on the
other hand he exceeds the world. There is some continuity
between the contingent world and the embodied human
spirit.” (2003: 381-382)
382 “The human spirit, as subject in connection with the objective Man, World
rationality materialized into body and in to the external
nature, it can place the rationalities in combining movements
chosen by him, the rationalities which by their materialization
compose the world, or he can modify the direction of their
moving.” (2003: 382)
b. The Body is Internal to the Spirit; that’s why One Can Speak about a Non–Objectivity of the Body.
382 “According to the Christian faith, the body is, in a particular Body
manner, internal to the spirit, participating by this to the
spirit’s life, by exceeding the biological and physical-chemical
plan. In body, the rationality receives a particular complexity,
due to the richness of the spirit from the body. At its turn, the
rationality of the spirit himself is being actualized in a
complexity of great finesse and subtlety, in the work upon the
body. Besides that, the sensitiveness of the matter, already
accompanied by the pain and by the pleasure in the animals’
 organisms, they are reflected in the human spirit as a pain
and a pleasure lived by conscience with a special intensity.
But this sensitiveness, live by spirit and by body in common,
it com poses a unity and it is itself an occasion of
development and of actualizing the spirit’s rationality, either
for placing this spirit’s rationality lived through the body in
the service of the sensitiveness in a manner that is damaging
to the human freedom, or in order to strengthen this
rationality, still through body, towards fortifying the spiritual
liberty against the body’s sensitiveness.” (2003: 382)
382-383 “The body’s life is thus constitutive part of the life of our soul, Body
whose basis is the spirit. This life is in the same time the first
contingent object of the spirit’s freedom, which either let the
life to go down to the state of almost automatic processes, by
weakening the spirit’s freedom, or it imprints in the life a
increasingly greater spiritual liberty. In the second case,
through the body is being exercised upon the world, in a more
accentuated manner, the freedom of the spirit, and the world
is thus elevated by the spirit towards the superior purpose of
being united to the supreme spirit. Without a body, the
human spirit wouldn’t have been able to modify the world’s
movements, but these movements would have remained
determined by causes purely intrinsic to the exterior world
and extrinsic to the spirit. Participating to the spirit as
subject, the body cannot be defined purely as object. The
man’s body isn’t only matter, or only materialized rationality
as object the man’s body is a matter made subject,
participating to the spirit as subject; In my body’s reality
 there is something that transcends the body’s materiality and
its purely automatic movements, something that cannot be
reduced to the body’s material properties.” (2003: 383)
383-384 “There is a partial non-objectivity of the body. If my body had Body
been a simple subject, it would have been as stranger to me
as the external nature, and it wouldn’t have been an
intermediary between my spirit and the exterior world. My
body can by no means to become a complete image of mine,
as other objects can, because my body is part of my subject
who notices the image of the other objects. Neither the body of
somebody else, in its quality of participant to the subject of
that man can, it cannot become totally a subject to me. I can
see the interior of my body, or of somebody else’s body,
radiographed, and therefore in movement, but I cannot see its
quality of subject that sees it as an object. My body forms
together with my spirit, the subjective screen of the images of
all the objects. But in order to do this my body must be in the
same time in a connection with those images. My body is
partially a subject, and it is partially an object. My body takes
part to my act of thinking and of feeling all the objects, but it
is also object of thinking and feeling. I feel my body as object
and my body takes part to the feeling I have about it as
object, in its quality of participant to my subjectivity. I feel the
whole world and I think at the whole world, through my body.
The pain is object of my feeling and a subjective act of feeling.
And not only the body, but the world itself take part through
my body to the act of feeling through my body, by remaining
an object of the feeling.” (2003: 383-384)
384 “The body cannot be understood without the spirit who has Body
organized the body and who penetrates the body, by
combining the rationalities of diverse material elements in the
system of rationalities of the body, through which are being
manifested the spirit’s rationalities. The body is being
continuously adapted to the spirit, or the body is being
imprinted in a particular manner by the spirit. The body is
the first reserve of countless material contingent possibilities,
which are actualized by the spirit through his equally many
possibilities able to be actualized. Without a body, the spirit’s
possibility couldn’t have been actualized. In a way, the soul
himself is formed through the body, or the soul receives a seal
of the body.” (2003: 384)
384 “It has been said that the body is the image and the prime Body
and fundamental sensation of all the images and of all the
sensations of the human subject. The body isn’t only the
object-image, or the object-sensation, but the body is also the
subject-image or the subject-sensation. The body belongs, on
one hand, to the subject who notices the images and who
feels the objects, together with the spirit, and on the other
hand, the body is the fundamental image and sensation the
other images and sensations are gathered in. The body has
the same role in the order of the action too. Upon the body it
works, on one hand, the spirit, and on the other hand, the
body participates to the work of the spirit. The body makes
the crossing from the active subject to the objects’ world
which is submitted to his activity, the body being both subject
and object.” (2003: 384)
384-385 “This great mystery of the body being formed as participant to Body
the spirit’s subjectivity, it wouldn’t have been possible without
a certain rational character of the matter. The rational spirit
as subject he penetrates the matter’s rationality and it
assimilates it to the rationality of his body as participant to
the spirit’s subjectivity. The spirit does this by impropriating
the materialized rational sensitiveness, or the rationality
sensitized as matter. This opens the perspective for the entire
cosmos to be made subject, by each human subject, namely
the perspective the cosmos to be live by each man in its
rationality and sensitiveness.” (2003: 384-385)
385 “The body is a mystery and it must be respected as such. The Body
body is, in a way, transcendent to our understanding and to
our arbitrariness, for our body isn’t produced by us, neither
by our parents, nor simply by nature. We aren’t allowed to let
our body prey to the inferior impulses in report with the
nature. In such a case, we ourselves fall from the state of
subject to the state of nature, and we become enslaved to the
nature. The destination of the body is that the human spirit
to work through the body the transfiguration or the
spiritualization of the entire cosmos, of the entire nature. The
body must be ennobled and transfigured or spiritualized in its
feelings, in order through the body the world to be
transfigured by us. We are given this example and this power
by Christ.” (2003: 385)
c. The Materialization of the Images of the divine Rationalities, as Creation of the World, or as Their Bringing
to Existence
385 “According to our faith, the materialization as real world of World
 the rationality of the thought world, it is due to an act of
creation from a supreme subject. This act equals the creation
of the world out of nothing. That’s why, this materialization it
always preserves in itself the mark of this nothingness and of
the dependency on the supreme creator subject. Out of the
mystery of the materialization are explained several mysteries:
the birth of Jesus Christ without breaking the virginity, the
endowing of the resurrected body with a soul, and some
involvement of our body in our soul after death and before
resurrection. This is because the materialization can be
thinned and it can be thickened, depending on the spirit’s will
which gives his rationalities the materialized form. We
mention here that the creation of the souls it cannot be
understood as a materialization of the souls out of God, as in
the case of the material things. Because of this, the souls
receive a real being of another rank. Relating to this, we must
also specify that the rationalities of the things also receive a
real existence, different from their thinking by God, when the
things are created a materialization of their rationalities.”
(2003: 385)
386 “The actualization of the world’s contingency, and through Body
this the elevation of the world to increasingly spiritualized
states, in the same time with the man who transcends himself
towards the communion with the infinite Person, and towards
the continuous enrichment from the infinite Person, it is a
work of the human spirit into body. The world itself, without
the human spirit, it wouldn’t have been able to get off the
rigid, linear frame, of an automatic repetition. The embodied
 human spirit is a mirror that, through the feeling and the
thinking mediated by the body it gather in himself, in a
conscious manner, the things’ rationalities and images, by
making out of the whole world a unitary image of his
conscience, on the basis of which he intervenes in a certain
manner into things, in the nature’s forces, by combining them
and by directing them as he wants, in a good transcending,
when he moves according to his true aspiration and
rationality.” (2003: 386)
386 “The world’s contingency and the insertion of the spirit in the Man, World
world, with the spirit’s capacity of actualizing the world’s
contingency, it wouldn’t have made any sense if it hadn’t been
aimed through this a transfiguration of the body and of the
world. The man presses on the world the seal of the spiritual
level, on each step of his climbing, or the world is elevated
within man on the man’s spiritual level. To the clean one all
the things are clean, and the wise one gathers wisdom out of
all things.” (2003: 386)
367 “For it attracts in himself the world’s representations and the Man
world’s meanings, but on the spiritual level of the man, the
man shows in himself the whole world as much as he knows
it (and this represents the world in general), made subject on
man’s level. For the man presses his seal on the world, the
man shows the exterior world personalized according to the
man’s spiritual level. The man is everywhere. Enriching
himself through the world, the man presses on the world his
own seal, and he extends the seal of his personality upon
increasingly extended areas of the world. The world is seen
 personalized according to the man’s spiritual level, in the
organs of man’s body; the world bears the seal of the spiritual
level of the man’s body. The man and the body are seen in the
man’s body, as proof of the body’s participation to the human
subject and to the world. Even in the hands of the man who is
worker and artist, one can see the complex skillfulness of the
man’s spirit and the signs of the things the man has made.”
(2003: 387)
d. The World as Work of the Divine Liberty
387 “The fact that our being inscribes an own line of Salvation
transcending, in its action of actualizing and elevating the
contingent world, it shows that the man is, in this action, in
relation with God. The man ascends towards God and he is
helped in this ascension by God, when the man believes in
God.” (2003: 387)
387-388 “According to the Christian faith, if the world has a contingent World, Creation
structure, which allows the intervention of the human liberty
in it and which can be lead towards increasingly higher
states, it means that it is the work of a free creator. If the
world had been the emanation of an impersonal force, then it
wouldn’t have offered the possibility of the human
interventions within it. If the world is adapted to the liberty of
the human spirit, it means the world is the work of a free and
as spirit person, more powerful than the man is, a spirit
whose freedom can be manifested in a world given for the
man but a world the man couldn’t create himself. If the
contingency of the world implies in it the fact that it is given
for a conscious and free spirit, this character of the world
 couldn’t be explained without a spirit that is not only
conscious, free, and powerful, and not only inside certain
limits, but also almighty, and who created the world for the
free and conscious manifestation of the human spirit in it. If
the world is contingent, for is it adapted to a free man, then
the world is created by an almighty spirit interested in man,
and the man is called to manifest his freedom through the
world.” (2003: 387-388)
388 “The world is contingent for it is created by a free almighty World, Creation, Union with God
spirit, for a free spirit that is in His image, as a place of
encounter between His freedom and the freedom of His image,
for the free activity of the creator with the man within world.
The free almighty spirit has created the world for the man to
elevate the world to a supreme spiritualization, with the help
of the supreme spirit, in order to meet God in a fully
spiritualized world, through the union with God. The world is
created as a field of the encounter between the free work of
the man and the free work of God, aiming towards their final
encounter through the world. If only the man had worked
freely within the world, the man couldn’t have brought the
world to a complete spiritualization, namely to his full
encounter with God through the world. God uses His free
work within world in order to help the man that through a
free work of the man the man to be elevated and together with
the man to be elevated the world too, towards God; this is for
in collaboration with the man God to bring the world to a
state of an environment of perfect transparency between God
and man.” (2003: 388)
388 “Within world it is accomplished a dialogue between the work Dialogue
of God and the work of the human being. The work of God
requires our work as corresponding answer to His work; the
work of God is a helping and encouraging work, some other
times pedagogically punishing, a work that opens to our being
new useful ways of working; sometimes the work of God
strengthens our work and crowns it with success, and some
other times it impedes our work, or it bring failures and pains
consequently to our work, and this is because of our work
doesn’t correspond to the line of the true development of the
man. God makes Himself always known and increasingly
known within world through a work that mostly of the time
isn’t distinguished or it cannot be distinguished as a work
that differs from the automatic work of the nature, which is
the work of God too, Who is the Creator and the Preserver,
but only as a frame, a frame that is on one hand predictable,
and on the other hand is elastic because of the free work of
the man and of God Himself.” (2003: 388-389)
388 “In the liberty of the divine spirit it is given both the Providence, World
possibility of the various interventions of God within world,
and the power of making that the effects of these
interventions to be way wider, more sensitive, and more
efficient, than the interventions of the human liberty can be.
Speaking about the divine Providence, we must understand
the work of God, Who, on one hand He preserves the world in
its elastic, contingent state, and on the other hand, it leads
the world: usually in the world’s natural state, but sometimes
through direct interventions or through the human activity,
 towards the world’s target as environment of supreme
transparence.” (2003: 388)
388 “While the man cannot exercise his free work upon the world Providence, World, Man
except through the body, the divine spirit, by the fact that He
is infinitely more powerful, he can work also directly upon the
world, without stopping, by and large, the work of the
nature’s factors.” (2003: 388)
388 “The divine spirit works also through the embodied spirit, Providence, World, Man
namely through our being. Thus, the work of the man is
strengthened by the power of God and it is in the same time a
work of the man and of God, a synergic work. The synergy is
the general formula of the work of god within world.” (2003:
388)
388 “We cannot know where it could reach, in eschatology, the Eschatology, Wonders
overwhelming of the natural laws through the work of the
human freedom, enormously potentiated by the divine work,
the two works being combined. Therefore we cannot know
where it can reach this overwhelming either in the course of
the present existence of the world, in some exceptional cases,
namely of the wonders, effects of the force of the human spirit
strengthened by the divine spirit, or of the divine spirit
working directly upon nature or upon man.” (2003: 388)
388-390 “The wonders seem to totally overcome the nature’s laws. But Wonders
on the other hand, in most of the cases they do not do but to
show the nature an opening towards the nature’s most
characteristic target, to which the repetition’s laws do not
allow the nature to reach at, because of the spirit’s
weakening. This is said by Saint Maximos the Confessor when
 he expresses the idea that the wonders represent a renewal of
the mode the rationality of the human nature it being fulfilled
in or the rationality of the nature’s by and large, and the
wonders aren’t an alteration of it. This is for between the
created nature and the powers of God, Who consummates the
creature He has created, there is no contradiction, as there is
no contradiction between nature and what is superior to the
nature.” (2003: 388-390)
390 “The consequences of the sin make impossible to the nature Wonders, Eschatology
to reach its ultimate target during the terrestrial life, even
within the ones who, after the coming of Christ, they are
spiritualized at maximum by the faith in Him and through a
living according to His example. The wonders are considered
as exception al anticipations or the eschatological state, in
which the order of the repetition will be overcome on all the
extend of the transfigured nature, which will serve as
perfectly transparent and elastic environment of the
communication amongst people, and between people and
God.” (2003: 390)
390 “Until eschaton, the nature’s repeating order will be Eschatology
maintained as a screen, that continuously asks us to make it
transparent, as a predictable frame, us to plan our work in,
but upon with to also exercise the efficiency of our
transforming and spiritualizing work. Until the end of this
world, its natural order will continuously exist, while
penetrated mysteriously by an order that is above it, like the
spiritual life penetrates the more or less steadfast reality, and
therefore not abolished, of the life into body.” (2003: 390)
390-391 “When the wonders totally overwhelm this established order, Wonders
this phenomenon doesn’t take place on a general plan, but
only to the respective object or subject. The world as a whole
it allows such moments in the immense ocean of its reality.
The wonders do not destroy the general fabric of the world’s
order, like the pores do not destroy the body’s skin, and
neither the more transparent points of a fabric destroy the
continuity of that fabric. These point attest the presence of a
fundamental order which maintains the world’s order and
towards which the world is summoned. And in its resurrected
state, the whole fabric of the nature will become transparent.
This transparency will be in the same time of a great
elasticity, because of the rigidity from now is maintained by
the fact that all the things are towards death. The absence of
death it will mean elasticity and freedom, or maximum
contingency, though the images from now will be maintained
in their identity; they will maintain their identity through the
profound variety of their spiritual rationalities. The varied
communicability amongst them, it won’t cause any prejudice
to their freedom, but it will accentuate their freedom.” (2003:
391)
391 “Dead people resemble to each other more that the living Man
people do.” (2003: 391)
391 “In wonders, the human spirit strengthened by the divine Wonders
spirit or the divine spirit Himself crosses more visible with his
power through the nature. And on the measure the spirit
would be strengthened within people, the spirit would
increasingly more cross through the whole environment of the
 nature, and in the first place, through the people’s bodies.”
(2003: 391)
B Creating the Man
1. The Man’s Constitution
a. Into the Human Body, the Materialized Rationality It Reaches Its Maximum Complexity
391-392 “According to the Christian faith, the man consists of the Man
material body and of what we call soul, which cannot be
reduced to matter. The soul crosses through the material
body and it is tied to the body, but the soul transcends the
body’s materiality. The human being must be respected as a
being of inestimable value. The human being is “somebody”
due to the soul, and it is no longer only “something”. What
makes the man “somebody” it is this substrate endowed with
conscience and with the capacity of conscious and free
reactions. In front of the mean come into light not only
material differences from individual to individual, but also
that substrate that differs from the matter. Through that the
man manifests himself as somebody conscious and unique.
That one sustains in the man the will of being and of eternally
consummate himself. And this uniqueness, which cannot be
replaced, it shows itself worthy of lasting eternally. We cannot
define this substrate in its essence, but we only can describe
it in its manifestations, knowing an essential fact about it,
namely that it makes the man a conscious and voluntary
subject, unique and irreplaceable.” (2003: 391-392)
392 “The man’s body is a palpable reality, a concrete and special Body
reality, in connection with the palpable, concrete reality of the
nature. The human body represents the most complex system
 of materialized rationality. If the materialized rationality of the
mineral, vegetal, and animal order, it has its origin in a
creator act of God, Who has given this rationality an own
existence through materialization, as to an image of the
endlessly complex divine rationality, and if the actualization
of this complex materialized rationality it develops its
potencies, continuously led by the influence of the divine
rationality, in the human body this materialized rationality it
reaches its maximum complexity.” (2003: 392)
392 “The human body is a special palpable reality b y the fact that Body
is has in itself from the beginning the special work of the soul,
imprinted in the human body with the whole complexity of his
rational activities and of his forms of sensitiveness.” (2003:
392)
392 “The body, as materialized rationality, it ceases to exist once Body, Soul
dead. The soul though isn’t one with this palpable and special
rationality of the body and that’s why the soul doesn’t cease
to exist when the body does it. This is for the soul, whose
presence gives the palpable reality of the matter the quality of
proper-said body, it is a subjective, conscious rationality,
exceeding the whole rationality and the whole passive
sensitiveness of the nature.” (2003: 392)
392-393 “The body, as participant to the conscious and free Body, Soul
subjectivity of the man, it isn’t identical to the materialized
rationality of the general nature. The body differs from all the
material nature by the presence of the soul within it. The
body isn’t only a part of the materialized rationality of the
general nature, but it is a human body crossed through by
 soul. But the human body had into nature as materialized
rationality a reality that is somehow able to be transformed in
a body capable of special reasoning and sensitiveness, or of
participating to the conscious and free rationality of the soul.”
(2003: 392-393)
393 “The soul can gather and influence through body, the whole Soul
world, and above this it is a subjective rationality and
endlessly rich through the connection with the superior
order.” (2003: 393)
393 “Not being from the general creation, the soul cannot Soul
disappear in the same time with it, in the same time with the
dissolving of the individual body. The soul is the product of
the eternal conscious spirit Who, by thinking the rational
principles of the matter and materializing these principles, He
brings to existence in front of these materialized principles,
but connected to them, a conscious soul in His image, a soul
who to think this principles and who to spiritualize the
material reality in which these principles are imprinted
through the union with the eternal conscious Spirit. The
man’s soul is destined to elevate the things’ ration al
principles to their union with the eternal principles of the
world thought by God, in a dialogue of knowing and of
collaborating with God.” (2003: 393)
393 “The man, this created image of the eternal conscious Spirit, Soul
the man is no longer brought to existence as general
materialized rationality, a thought one, but as a factor that
himself thinks at himself, and he thinks all the other things,
likewise the Logos. Here takes place an interruption in the
 creator action of the eternal conscious Spirit. The conscious
soul is no longer brought to existence through the simple
thinking and commandment of the Creator spirit, but, by
having a character of subject since the beginning, he is called
to existence, through some sort of re-duplication of the
Creator spirit on a created plan.” (2003: 393)
394 “The conscious supreme Spirit talks to the created conscious Dialogue, Personalism
spirit like to some kind of alter ego, but a created one. The
supreme conscious Spirit cannot but have a character of
subject. The conscious created spirit is image of this
conscious uncreated spirit. Consequently, also the created
spirit has a character of subject. But a conscious subject is
always in dialogue with another conscious subject, or with
other conscious subjects. The content of the supreme
conscience it is common in a way, but the subjects are
several. The human soul is made on the image of God as
Person, both through the human soul’s conscience and in
his quality of subject amongst subjects, with some kind of
content of common human conscience. This is for the Subject
of the supreme Logo, Who thinks the rationalities He
materializes as unities of the nature, He has the ground of a
dialogue with the created subjects just in the dialogue with
the other divine Subjects, with some kind of common content
of conscience amongst Them, as it is common amongst Them
also the content of conscience of the created subjects, who, to
a place, it is common also to the one of the divine Subjects,
These Ones sharing the people the eternal rationalities of the
things” (2003: 394)
394 “If the created conscience is brought to existence in Dialogue
ontological connection with the materialized rationality of the
world, which the Logos, after Creation, he continues to think
it efficiently and to lead it towards the state the human
conscience could exist and function in it. The Logos uses
towards this also an impulse of development placed in the
world’s materialized rationality itself. The Creation reaches
thus the state of complex organizing, close to the one of the
body adequate to the conscious soul brought to existence by
the supreme conscious Spirit. Then the conscious soul is
brought to existence through the special creator and initiator
act of the dialogue of the Logos with the soul.” (2003:
294-295 “The purpose of the Creation is fulfilled thus, by bringing to Personalism, Dialogue
existence the created conscious person, for the Creator is a
Person too, and for the Creation has as purpose the
accomplishing of a dialogue between the supreme Person and
the created persons.” (2003: 294-295)
b. The Soul and the Body Start Existing in the Same Time
295 “We specify that no matter how well prepared would be the Soul
apparition of the human body through a driving of the inferior
nature towards him, as actual body it doesn’t exist before the
soul, likewise the soul doesn’t start existing through Creation
(which is a calling too) before his individual adequate body
starts forming.” (2003: 395)
295 “Like the body doesn’t start forming by itself, or through a Soul
previous process, but is has the soul in it, since the
beginning, as factor that differs from the body’s nature,
likewise the soul doesn’t exist before his body starts forming.
 The concomitant beginning of their existence presupposes a
very intimate involvement of the soul and of the body, which
makes impossible to be understood separately a body and a
soul as such. We must admit this concomitant beginning and
in tight involvement of the two factors, since the body cannot
be understood alone as part of the nature that exceeds itself.
On the other hand, the human soul cannot be understood
before the body to exists, because of in this case the body
wouldn’t have been partaker from the beginning to the man’s
character of subject and it would have repercussions upon
the entire life of the man and upon man’s connection with the
nature, by keeping the soul within body like in a dungeon,
and in front of the nature as in front of a stranger reality
which the soul cannot transfigure and which cannot enrich
the soul, as the platonic-Origenistic theory reckons.” (2003:
395)
295-396 “The soul must be within body from the beginning of the Body, Soul
body’s forming, in order the body to have this special
complexity adequate to the soul, and to offer the adequate
environment for the spiritual movement, namely for the soul’s
conscious and free thinking and will. It is right that the
Genesis tells us that God firstly formed the body out of dust
and then He instilled the soul. But we must understand this
in the sense that since the human body started forming with
a maximum biological complexity, the body had within it the
soul instilled by God, through which God contributed in a
special way to the accomplishing of the human biological
organism that has a maximum complexity. That’s why the
 forming of the body is considered in the Genesis as a special
creator act of God.” (2003: 396-396)
396 “When creating the man, the creator work of the Logos no Dialogue
longer consisted only in a new impulse and in a new power
given to the general rationality, in order to produce new
analogue forms of the divine rationality of the Logos, but He
entered Himself as subject in dialogical creator relation with a
created subject, who is seen image of His spiritual subject,
bringing to existence the human soul in the same time with
the body. Thus it could be concentrated in the new subject
not only the expression of the whole materialized rationality of
the world, but also his quality of conscious bearer of this
rationality. The divine Logos started speaking to a created
image of His, as subject, as hypostasis, by creating him or by
calling him to existence, and this image manifested ever since
the beginning in a biological organism, which started to be
formed. Through this, the man stays in a conscious relation,
in a conscious dialogue, in order to produce in the world all
kind of wanted transformations, in the likeness of God.”
(2003: 396)
396 “The new human persons are born out of a pair of other Dialogue
human persons, through the power of God Who enters in
dialogue with them.” (2003: 396)
396 “By the fact that, not even for a moment, the soul or the body Soul
exists by themselves, the Christian teaching prefers to speak
not about the man’s spirit, but about soul. This is because of
through spirit one would understand an entity that hasn’t
any qualification that would be due to the coexistence with
 the body. That’s why, to the Christian teaching, the spirit isn’t
within man an entity differing from the soul, but the spirit is
the superior functions of the soul, which are less dedicated to
taking care of the body and they are more dedicated to the
thinking, a thinking that can go up to the thinking of his
Creator.” (2003: 396)
396-397 “The fact that the body and the soul come to existence as a Mystery, Soul, Body
unity, but not as the unity of a sole substance, it cannot be
explained except by the fact that at the beginning the man
was created by God, and then, through birth, out of the pair
of humans existent as unities, by the propagation of the man-
species or of the human hypostases in the frame of the same
species formed by free subjects. The mystery of the union of
the soul and of the body in the individual man, it hints
towards the existence of the man-species, as union between
soul and body.” (2003: 396-397)
c. The Union between Soul and Body is so Full, that They Form a Sole Nature, Superior to the General Nature
397 “The union between soul and body in the unity of the human Soul, Mystery
person it is a special mystery because of the man-species,
that unites the nature with the spirit, it represents the
conscious and free spiritual factor inserted in the nature as
soul. This fact gives our person the possibility to contingently
use the nature. The insertion of the spirit in the material
nature is so intimate, than the spiritual human factor cannot
be conceives even for a moment as pure spirit, but is must be
understood from the beginning as soul, or as embodied spirit,
as spirit with his ramifications within body, or as body with
root into spirit.” (2003: 397)
397 “Our person is spirit capable of feeling and of knowing Personalism
through senses, but maintaining the self-consciousness and
the liberty and the power of his movement by moving the body
and, by this, it also maintains the power of moving the objects
as it wants, for it has the body as participant to the spirit’s
acts of knowledge and of movement.” (2003: 398)
398-399 “The body is entirely an apparatus of endless sensitiveness. Body
Into body is perceives in an endlessly varied manner all the
vibration of the world with its forms in continuous movement,
as well as through the body too it is expressed the equally
complex relation of the person with the world. The body is the
apparatus of as inexhaustible sensitiveness and expressivity.
But the sensitiveness is conscious and the development of
this expressivity it depends in a great measure on will.
Through the body the man interleaves himself as factor which
interrupts the nature’s processes, by establishing wanted,
spiritual-natural connections. Through sensations, the man
elevates himself to the meanings which are superior to the
sensations from the nature, and he establishes in the nature
connections which are conform to intended meanings. Into
body the spirit and the world meet one another, the spirit
which endlessly shapes the body in order the body to notice
the world, as also the reaction to the world. More than that,
the spirit expresses his infinite nature, on one hand with the
superior spiritual order, and on the other hand with the
world’s order, by connecting them together. The spirit elevated
the world through the body in the superior horizon and he
imprints that horizon to the world.” (2003: 399)
399 “Like the drawing and the flexibility of the hand are of an Tropes (Metaphor, Comparison)
endless complexity, but in them are reflected a drawing and a
flexibility of the entire organism out of the work upon the
world, likewise the face and the eyes express at their turn and
in their specific manner the endlessly nuanced sensitiveness
and expressivity the spirit has achieved in relation with the
world. And for each individual represents in his body a own
drawing of sensitiveness and expressivity, this one cannot be
only an inheritance of the drawing and of the expressiveness
of his parent and of the other ancestors, but it is from the
beginning the manifestation of a factor superior to the nature
and to the human species by and large. Into body is being
actualized, partially since the beginning, partially gradually,
the drawing of the personal soul.” (2003: 399)
399 “According to the Christian conception, the man isn’t only Man
material body because of, if that had been the case, he
wouldn’t have represented a factor of creator freedom in
relation with the automatic nature, a factor which actualizes
the world as contingent reality. But the man isn’t either a
juxtaposition or pure spirit and of material body. A pure spirit
juxtaposed to the body would maintain the spirit as non-
partaker to the quality as subject and to the passions
occasioned by the coexistence with the body and unable to be
spiritualized and incapable of the role of nature’s
spiritualizing organ.” (2003: 399)
399 “Only as embodied spirit, or as soul, from the first moment of Man
his existence, the human spirit is a factor inserted into world,
though remaining different from nature, but being able to
 freely use the nature.” (2003: 399)
399-400 “The Holy Fathers speak about the superior, understanding Knowledge
part of the soul, about νους (mind), in a way that would show
that it knows God in a direct manner, intuitively, after the
liberation from all the representations and images of the
things from the world. Some Orthodox theologians saw here a
difference between the Christendom from East and the one
from occident, in the sense that the East affirms a direct
knowledge of God whilst the West affirms only a deductive
knowledge, by analogy. But is seems that this direct
knowledge of god isn’t understood in East as a knowledge of
a mind separated from the body, but of a mind that is
influenced by the fact of the life into body and by the whole
experience from the world. This is the direct knowledge of a
mind of a purified body. It is the direct knowledge of a mind
that is influenced by the effect of its purification in relation
with the world. It is a direct knowledge through a world that
has become transparent.” (2003: 400)
401 “The non-separation of the mind from the total man in Knowledge
knowing God, it is due also to the fact that the full knowledge
of God is in the same time a union of God with the one who
knows. But this union doesn’t benefit only of the mind
understood as purely spiritual part of the soul, but of the
entire soul, even of the entire man. ‘All the things which move
they receive their stability in the infinity of God’. All the things
are unified in God and in the man’s lived understanding,
without any of them to disappear.” (2003: 401)
401 “Saint Gregory Palamas rejects the theory of Barlaam that the Knowledge
 mind which encounters God it is an abstract mind, detached
from the integral person. It is the mind in which are
concentrated or in which vibrates the whole person composed
of soul and body, with the results of the experiences
accumulate in it, but these experiences are purified, are made
clean.” (2003: 401)
401-402 “Saint Gregory Palamas doesn’t speak about a body that is Knowledge
emptied of sensations, but about a body whose sensations
has been purified and directed towards God. Saint Gregory
Palamas reckons the ‘heart’, within which the mind (νους)
must gather itself in order to be experienced there the grace of
God, as the most inner organ of the body, but in the same
time the encounter center between body and the soul as
leading organ (ηγεμονικον οργανον. But this means that not
the pure intelligence leads the man and not the pure
intelligence encounters God, but the total man, in whom the
understanding and the feeling compose a whole. Only this
accomplishes the integral rationality of the man.” (2003: 401-
402)
402 “According to Saint Gregory Palamas, letting the mind in Knowledge
abstract cogitations, detached from the integral being of the
man, it is a true wandering. That man is far from himself,
from reality, and from God.” (2003: 402)
402 “Unlike Barlaam, who asked for a total killing of the Soul, Body
passionate part of the soul, Saint Gregory Palamas didn’t ask
for an annulling of it, which is connected to the body (wrath
and desire), but he asked to be put in the service of the good
and of love.” (2003: 402)
402 “The intimate insertion of the spirit into body and its Soul, Body
qualification starting on the first moment of his existence as
embodied spirit, or as soul, it doesn’t mean that the soul
cannot exist after death and before the resurrection of the
body, because of no longer being into body. The spirit brings
with himself his qualification as soul of the body, with the
roots of the body deepened within him during life. This fact
too, it shows that the soul is a factor that differs from the
body, but without being pure spirit and unqualified through
body, with which he lives in a certain place and time.” (2003:
403)
d. The Insertion of the Soul into Body It Cannot be but the Work of Free Creator
403 “This insertion of the conscious and free in nature spirit, it World
cannot be but the work of a free Creator Who is above world.
If the world as nature could have been the emanation of a
non-free source, the world crated for the embodied man – who
is therefore a free and conscious factor who can make use of
the world in a contingent manner and who can bring the
world towards the state of a totally transparent and elastic
environment for the dialogue amongst the human persons
and between them and God as supreme Person - it cannot be
but the work of a almighty, spiritual, and free Creator.” (2003:
403)
403 “God freely creates the world in order to spiritualize it, to World
make it transparent for Himself. But God can do this through
man, for he has inserted the free spirit within world through
man. Through the human spirit inserted within world woks
the divine Spirit Himself in order to spiritualize the world, by
 His work in the man’s soul, but especially by His embodiment
as man.” (2003: 403)
403 “God makes Himself known to the people by preserving and Knowledge, World
leading the nature in a mode adequate and useful to the man,
and through exceptional deeds of almightiness in order to
awake the man. But in all this work God addresses Himself to
the man. The man must at least be present in order to know
this work of God within world. The world proves to be on all
ways in relation with the man, even only through the fact that
the world is known only by the man.” (2003: 403)
403-404 “The human nature as unity between soul and body on the Soul
purpose of making the world transparent to God, it has its
origin in a special creator act of God. This special origin is
shown in a totally particular mode in the insertion of the
spirit into nature as soul, from the first moment of the
existence of the human nature, or as constitutive factor of the
human nature. The soul is created by a special act of God in
order to use the world in a dialogue with God. Only due to
this fact the soul is awakened in a world he hasn’t created,
but which he ascertains it as adequate to him, as put at his
disposal. The human soul is created by God in a special
mode, for it is endowed with features related to the features of
God: conscience, cognitive rationality, and freedom. The
human soul is summoned to a free dialogue with God through
knowledge and deeds, to feely use the world as a gift from
God, in order to answer through it to the love of God Who has
given him the world; and in order the man to prolong through
the world the dialogue of love with his fellow humans.” (2003:
 403-404)
404 “God continuously stimulates the people’s freedom in their Freedom
attitude towards Him, through His remaining in a free report
with them.” (2003: 404)
404 “God calls other and other persons to the dialogue with Dialogue
Himself, and to the continuation of the world’s elevating to the
state of transparent environment of His, by bringing them to
existence. But in bringing the new persons to existence God
collaborates with the act of love of the human persons, who
commit themselves with their most serious responsibility in
bringing to existence and in raising other human persons to
their state of conscious freedom, conveying them their
dialogue with God and with the fellow humans and all His
teachings. Thus, each person come to existence represents a
new and continued modality of manifestation of the human
liberty in the dialogue with God and with the fellow humans,
through nature, which they organize and develop
correspondingly, but it also represent a framing into the
common responsibility of all the people for this work.” (2003:
404)
404-405 “Each person is inserted as a new eye of spiritual Tropes (Metaphor)
transparency on the nature’s fabric, through which the
Embodied God works to deepening and to widening these
transparences, until its consummation through resurrection.
The humans aren’t the simple repetition of some uniform
individuals. The liberty the human are called to, the
contingent or constantly varied of the nature they do it in a
continuous freedom, it imposes the irreducible originality of
 each man. Only thus the work of nature’s spiritualization it is
being accomplished in an ample mode through other and
other persons, various in their contribution, and through
God, Who varies His help to this work according to the
specificity of each person and to the stage this work has
reached.” (2003: 404-405)
2. The Man, Created through a Special Act of God
405 “The man, according to the Christian teaching, it is brought to Man
existence in the beginning, as an embodied spirit, or as unity
composed of soul and body, through a special creator act of
God. To this, there must be the world as nature, but the man
isn’t the work of the nature, though he is tied to the nature.’
(2003: 405)
405 “The Genesis doesn’t tell us that God composed firstly the Man
body and then he breathed breath of life in the man’s nostrils,
but it tells us only that ‘God made the man by taking dust of
earth the ground and he breathed in the man’s nostrils
breath of life and the man was made with living soul’ (Gen. 2:
7). There isn’t mentioned any temporal succession in the
creation of Adam. The man as special being is created
simultaneously in his entirety. By mentioning the bifurcate
character of the creator act of the man, the Genesis wants
only to tell us that the man is composed of two components:
of body and of soul, and the body is from the general matter,
and the soul is a special kinship with God.” (2003: 405).
406 “Genesis specifies that the act of the man’s creation it is a Body
special act in the part referring to the body too. On one hand
the man is a being differing from nature, and on the other
 hand, a unitary and compose being in the same time.
Likewise, the act of the man’s creation it differs from the
nature’s creation. The man is unitary and bifurcate in the
same time. The act of man’s creation differs from the act of
the nature’s creation even in its composition referring to the
body. God made the body by ‘taking dust of the ground’, so he
didn’t order the earth to produce it giving the earth power on
this purpose. By this, God made different the man’s body
from the rest of the nature, more than the animals’ bodies
differ from nature. God made the body for the soul which is
specially kindred with God.” (2003: 406)
406 “The man, as ‘living’ creature, he essentially comes to Man
existence by the breath of God in his nostrils. By the fact that
the man isn’t created only of dust of the ground but also by
the breath of God, it is obvious that the man has a special
position not only in comparison with the nature out of which
his body is taken, but also in report with God. Like one takes
flour and puts dough in it, so is the man formed out of a part
of the nature in which the soul had been introduced, in order
than to leaven the whole nature the man comes remains in
relation with, or to mediate for the entire nature the Ghost of
God, or to be the priest of the entire cosmos. Saint Gregory of
Nazianzus says: ‘in quality of earth, I am tied to the life from
beneath; but by being a godlike particle I bear within me the
desire for the future life’. The man will go up through this
special relation of the soul with God, to the future life together
with his body and with the earth he is in connection with.”
a. The Image of God, as Kinship and as Special Relation of the man with God
406-407 “In this conscious and voluntary relation of our being with Man
God, due to the soul kindred with God, it stays the image of
God within man. The man is in the image of God, he tends
towards God, or he is in a living relation with God. And
through this relation the man maintains not-weakened the
kinship with God. Even a biological image will remain in its
kinship with its model only if there comes to it, from its
model, a continuous power, or if between it and its model
there is a continuous communion. We notice this
phenomenon only amongst people. O frequent convergent
relation makes two or more people to resemble one another.
But if between a biological image and its model, or between
two or more people, there hadn’t been a kinship, there would
have been possible to speak about any relation which to show
and to maintains one as image of another. Thus the man will
maintain himself as not-weakened image of God only if, on
the basis of a kinship, the man maintains between him and
God a living relation, a continuous communion, in which is
active not only God but also the man.” (2003: 406-407)
407 “Our being is shown and is maintains as image of God Man
through the living relation, and this relation is possible for
God has made the man, from the beginning, kindred with
Him and therefore capable of relation with Him. Better said,
God has placed the man since the beginning in free and
conscious relation with Himself, just by instilling the living
soul (see. Cor. 15: 45, where the man is called ‘living soul’ in
order to accentuate his unity). This is for the Holy Fathers say
that through this instilling God has seeded into man not only
 the understanding soul kindred with God, but also His grace,
as manifestation of His relation with the man, a relation that
causes in man his answer to the founder act of the relation
with God.” (2003: 407)
408 “Our being is kindred to God by the received ghost, but our Man
being receives the ghost for is capable of Him, for is capable of
conscious relation with God.” (2003: 408)
408 The image of God in man is seen as participation to the Holy Grace of God
Trinity and, just by that, as being related to the mental and
rational soul of the man, and the grace is seen as uncreated
energy of the Holy Ghost or as active communion with God.”
(2003: 408)
408 “The rationality has the tendency to know forever and ever, Man
and the word has the tendency to speak forever and ever.”
409 “Identifying the ration al to the immortality it will be better Immortality
understood if we consider that the man’s existence towards
death it is irrational or meaningless, and also if we consider
the rational as speaking. The man speaks for he is addressed
to by God, for the man is placed by speaking in relation with
God; and for the man speaks, namely for he answers, the
man won’t ever cease to answer, for God won’t ever finish to
tell the man what He is and to show the man His love, and
the man won’t ever finish to understand and to want to
understand and even more to express his joyfulness, his
gratitude, and his doxology for what God shows him.” (2003:
409)
409 “The breath of God seeds within man not so much the Grace
biological life, for this belongs also to animals which do not
 receive an instilling from God, but the life of the
understanding and of the communion with God, namely the
spiritual life. The more the understanding is developed, the
more the communion is developed, and vice versa. In this is
the image in its entirety. By the instilling from God and by the
communion started through God, a communion that is one
with His grace, it sprouts out the man’s communion with
God. That’s why in East the grace was always placed in tight
connection with the man’s nature, especially with the man’s
soul. Even after falling, by remaining with a soul, the man
remains with some grace of God, or in some aspiration
towards God, and therefore the man remains in a relation
with God.” (2003: 409)
409-410 “God instills in the biological organism the spiritual support Dialogue
of the spirit who His call is addressed, and in the same time
God gives the soul the capacity to answer. God, by breathing
into the man, he starts talking to the man, or He assures the
man that God is the One speaking to him and the man must
answer. In the same time with the soul God gives the man the
conscience that God is the one speaking to him and he must
answer Him. Through the breath of God, within man appears
a you of God, who is ‘the image of God’, for this you can also
say I, but in a biological organism. The spiritual breath of God
produces an ontological spiritual breath of the man, namely
the soul rooted in the biological organism, in conscious
dialogue with God and with the fellow humans.” (2003: 409-
410)
410 “The dialogue between God and man is destined to last Dialogue
 continuously. Through the sin the clear communion is being
darkened, but for the rational soul remains within man, there
remains also a certain relation with God, even if God is no
longer known as a Person, but only as truth and as
impersonal good, which spring out of His covered face.” (200:
410)
410 “Our being in quality of image of God remains permanently Dialogue
participant to divine, to the godlike light, even if doesn’t see
that light enough clearly.” (2003: 410)
411 “The man was honored by itself the act of his creation, with Man
the quality of image of God, for through it the kinship and the
relation with God has been planted within man. But this
quality it is being maintained and it is being developed
through the continuous relation with God, which the man is
capable of and which his soul carves for. The image is a ‘gift’
and a ‘mission’ (Gabe und Aufgabe) as Vîșeslavțev says.”
(2003: 411)
b. The Man, as Image of God, He tends towards Absolute, Who is Person
411 “In quality of image, the whole man tends towards his model, Man
towards God. (…) The man tends towards God for God is
absolute, and the man tends towards absolute for the
absolute is the God as Person.” (2003: 411)
411 “An impersonal absolute isn’t even truly absolute. And a God Man
as person who hadn’t been absolute, he couldn’t have been
the fully and eternally satisfying source of the man, and He
wouldn’t have ensured the man’s eternal and plenary
existence in a consummate communion. And this is asked for
by man, this is the man’s desire, which the man cannot
 disregard or choke. The man isn’t satisfied by remaining in
relations with finite realities. The man needs a relation with
the infinite reality in which it is includes in the same time the
continuous novelty, which isn’t identified only to the always
new interest of the man but also to the always new interest of
that inexhaustible Person in man. Only in this infinite love
the man can rest. ‘Inquietum est cormeum donec requiescat
in Te’.” (2003: 411)
411-412 “Our rationality and our heart ask for the communion with Personalism
the Person Who is capable of an infinite relation, in order to
fully explain the meaning of the existence and to fill
themselves up with the incessant and without shortcomings
joy. That Person is intuited by the mind as supreme meaning
of the life. That’s why the Holy Fathers see the image of God
manifesting in all the functions and in all the movements of
the soul, or better said of the human being. All of them are
imparted with the image of God, of the capacity of the relation
with God and with the aspiration for the communion with
God.” (2003: 411-412)
413-414 “Infinitely increasing into the communion with God it means Eschatology
infinitely increasing in knowing Him and in participating to
Him. Whilst during the earthly life this increasing moves from
a step to another, for on each step is felt the infinity of God,
but it is not tasted, in the future life, the man who believed,
he will be sunk with the knowledge and with the living in the
divine infinity so that he won’t pass from a step to another,
but he will eternally rest himself in this infinity.” (2003: 413-
414)
414 “We must constantly specify that the ocean of the infinity of Personalism, Communion
God it hasn’t an impersonal character. That’s why Saint
Maximos affirms that God as Person, in Whose bosom the
creature will rest, it is above any infinity. Thus, the eternal
‘rest’ of the man it will always keep its character of
communion. In the communion with God as Person, there is
more infinity and joy than in any sinking in some ocean of the
infinity, for it is resting in the love of the infinite Person. A
sinking in an impersonal ocean it would have been a merging
of the human person to that ocean.” (2003: 414)
c. The Image Tends towards the Likeness after God, or towards Deification
414 “This maximum union with God, the imprinting of the man Image and Likeness of God
with the fullness of God, without merging with Him, it is the
deification of the man. For deification it is given the image of
God within man, as man’s aspiration for his absolute model.
And in it the image finds its fulfillment, as maximum likeness
to God. In image it is involved as a godlike commandment, the
man’s tension towards deification.” (2003: 414)
415 “The likeness isn’t only the final state of deification, but the Image and Likeness of God
whole road of developing the image, through the will
stimulated and helped by the grace of God. That’s why the
Holy Fathers, from the first ones to Saint Gregory Palamas,
they accentuated the fact that the ‘image’ is being developed
in ‘likeness’, especially through virtues, which are especially
the fruit of the will helped by the grace.” (2003: 415)
415 “Through this difference between image and likeness we Image and Likeness of God
understand the declaration of the Holy Fathers that the image
had been preserved into man, though the man didn’t step on
 the way of the likeness. This is because even the man, after
falling, he has preserved a certain aspiration towards good
and a certain capacity of doing the good, as also an aspiration
towards truth and knowing an iota of truth, though the Holy
Fathers do not say that the man has maintained himself in
the movement of the likeness. And in a certain regard, even
the image has become weaker, by not being fully activate in
the work of likeness. A full image is an image that is
actualized in the movement towards likeness. An image that
isn’t being activated it is somehow a weakened image, but it
never is a lost image. That’s why we say that Christ has
restored the image, or he has found the lost image. But we do
not say that Christ has again created the image.” (2003: 415)
415-416 “The image as tendency towards God, it has been mixed up Image and Likeness of God
with a contrary tendency; better said, the image has been
preserved as tendency towards absolute, but the absolute
covered His face as Person, and the man cannot see it any
longer, and consequently the man’s image has lost its
luminosity, its clarity; the image’s features has remained, but
they have been partially crooked, as in a caricature are being
maintained the features of the face, but crookedly. The
nature’s structures essentially remain the same, but they are
being activated against nature.” (2003: 415-416)
416 “We believe the image is reduced to the passiveness of its Image and Likeness of God
potencies activation of the right path. But even when the
image is being activated, it is activated in an altered mode;
the image is restless by passing from a finite thing to another,
searching for it but being unable to find the content and the
 resting. That’s why is possible that the image, remained with
its potencies, to be brought back to a right activation of those
potencies.” (2003: 416)
d. Developing the Image in Likeness, through Communion.
416-417 “Somebody who negatively answers the appeal of somebody Image and Likeness of God
else, and who doesn’t see the infinite of somebody else, he has
preserved the capacity and the necessity of answering, but he
answers contrary to his nature, which remains in the heart of
the dialogue when there is an answer given to the one seen in
his indefinite. That’s why it is easy the man to be brought
back to the positive answer. Or, the egotistic man still
maintains himself in a preoccupation with others, for he
defines his preoccupations with himself in opposition with
other people, with a passion of affirming himself in report
with others. But he preoccupies himself with other by
referring them to himself, by reckoning himself the sole
absolute. On this way he forgets about the absolute truth, or
he reckons it as impersonal, and therefore appropriate to be
annexed to himself. But in essence, the egotistic man cannot
exit the ontological spiritual connection with others. Thus it is
easy to bring him back to the positive preoccupation with
others.” (2003: 416-417)
417 “The negative preoccupation with others, or the negative Image and Likeness of God
answer to others’ necessities, they do not remain not-pricked
by the gushing up of some impulses of positive preoccupation
or of positive answer. And the absolute the man often thinks
at, and towards which the man aspires, it doesn’t remain
uninterrupted of lacking a face of a person, lacking the
 character of the absolute truth for him, which to provide a
foundation to the impulse of answering his fellow humans
with positive enthusiasm.” (2003: 417)
417 “Saint Gregory Palamas affirms that the image of God Image and Likeness of God
remained within us, but we have lost its stability, which is the
same with the likeness. But an image is full when it
steadfastly manifests as image, or when it is activated in
likeness. An image without likeness it is not integrally proven
as image, but in an altered manner. The paradox consists in
the fact that it still is image, though it cannot steadfastly
manifest as image, it cannot show itself as a clear image, but
it introduces in itself a certain ambiguity or duplicity.” (2003:
417)
417-418 “The maximal union with God, towards Whom we ascend Tropes (Metaphor)
through virtues, it cannot mean sinking in the ocean of an
impersonal infinity. If that had been the case, the union
couldn’t have meant any longer a human being deified by
grace, but a sole and indistinct divinity. In this case, the final
state of deification wouldn’t have been a state of maximum
communion, neither would have been the road towards it an
effort towards communion, which sharpens the sentiment of
being a responsible partner in communion and which
strengthens the freedom from the depersonalized and
egocentric passions. In case of a sinking into the monotonous
and dead ocean of the impersonal infinity, the man’s road
must have been a preparation towards reaching this final
quenching of the personal conscience, by the gradual sinking
in a self deserted by all the relations, in the Platonic-
 Origenistic, or Nirvana’s meaning, either by self-engaging in
the dizzying swirl of the passions, in which the man fortes
even about that self which exited the communion, or he
reckons himself as being carried away by the tumultuous
waves of a sea of common sensations, but outside the
personal communion.” (2003: 417-418)
418 “The true communion is being developed by paying attention Communion, Personalism
to other people, and to the world as work of God, associated
with a restraining of the passions as endless impulses
towards finite, and by cultivating the virtues which culminate
in the love for persons, for God as Person, therefore as true
absolute. This opens the way towards the contemplation, in
the same time sober and dizzying, of the profoundness of the
fellow humans and of the world’s meanings, a contemplation
which is potentially infinite, for the fellow humans and the
world’s meanings have, through their rationalities which are
gradually and endlessly revealed, their common roots in the
infinity and in the borderless love of God, the One in Trinity.
The awaken rationality and the impulse of the loving self-
exceeding, they are united in a unique method in
accomplishing the human ascension, for the rationality
distinguishes not only the infinite from finite, but also the
luminous road in infinity from the darkened and full of
enslaving passions road.” (2003: 418)
e. The Image of God within Us: the Untold Mystery of Our Being, Lived in Communion and Tied to the Holy
Trinity
419 “We live the mystery of our being as person, as subject. And Dwelling of God within Man, Personalism,
the mystery of our person, as source of unimaginable states, Communion, Human Being
 feelings, and thoughts, we live it in an alive and actualized
mode, in the relation with the mystery of the persons of our
fellow humans and in the same time with that. The mystery of
the godlike image of our person and of the other persons, it is
unveiled and it is actualized in communion. In the
communion with the fellow humans it is unveiled the most,
though, the mystery of the interpersonal divine presence. The
interpersonal communion is an image of the Trinitarian
communion and participation to it. Therefore, the godlike
image within man is an image of the Trinity and it is shown in
the human communion.” (2003: 419)
420 “Before sin, the love between man and woman wasn’t Sex
burdened with the violent passion that has something from
the elements of the not-personalized and not-spiritualized
nature. All the human structures have been lowered through
sin.” (2003: 420)
421 “In the difference between man and woman, the humanity has Sex
as positive fact a more important completion, and therefore it
has the occasion of a more accentuated spiritual enrichment.
It is what exceeds the violence of the sexual pleasure, in
which the material sensitiveness has achieved such an
overwhelming force, and it lasts beyond that pleasure. The
love that can be developed on the basis of the spiritual
completion between man and woman, it exceeds the
dimensions of the sexual pleasure, and one can say that the
spiritual completion can be deepened even more, and it is
more durable when there is not preoccupation for this
pleasure. But the people must multiply for the interminable
 richness occasioned to everyone, and to the humanity by and
large, the multitude of various relations between an indefinite
number of unique persons in their originality.” (2003: 421)
421-422 “In addition to this, the relations with each person bring to Progress
the man always new problems to be solved; the relations with
the fellow humans create always new social situations, always
new problems in the reports with the nature. The human
nature couldn’t have reached the consummation, if hadn’t
subsisted in various hypostases. The endless progress it is
accomplished by the human nature - both in knowledge and
in responsibility – in the endlessly various relations amongst
the many hypostases of this nature.” (2003: 421-422)
f. The Persons, Their Common Nature and Their Basis in the Holy Trinity
422 “If towards the endless communion with God and towards the Communion
spiritual growing up in Him, we are attracted only by the
mysterious participation of the image from within us to its
model and the active functions of the godlike energies,,
towards the endless communion with our fellow humans into
God, without which we cannot increase either in the
communion with God, we are attracted not only by the
common participation to the communion life of the Trinity
and the richness of the energies which communicate
everybody this life of communion, but also we are attracted by
our common nature, or by the fact that the same nature
subsists in many hypostases.” (2003: 422)
424 “A nature sliced in individuals, it no longer preserves the full Personalism
and authentic features of the nature, because it no longer
manifests the harmony in itself. The person has become and
 individual not because he has mixed himself with the element
of the human nature, but because he no longer comprise the
whole nature, because he wants to keep divided the nature -
he represents it – form the whole nature.” (2003: 424)
424 “The idea of nature as not-free element it is borrowed either Personalism
from the external physical-biological nature or from the fallen
nature, in which the spiritual factor also belonging to the
human nature it is no longer affirmed with the whole its
power, fact that brings also the weakening of the man as
person. The depth of the person it is actually the depth of the
nature that is preserved intact.” (2003: 242)
424 “The Holy Fathers do not make, by and large, any difference Personalism, Communion
of content between person and nature. The person isn’t but
the nature in real existence and in the normal state all the
persons comprise in common the whole nature, by giving it
and by receiving it reciprocally, as in the Holy Trinity. Just
because of that, this state, which is an ontological state and a
state of love in the same time, the people cannot reach it
except by the power of the communion of nature and of
supreme love, of the Holy Trinity, in culminant communion, if
not of nature, then surely of grace, or of uncreated energy of
love, with the Holy Trinity.” (2003: 424)
425 “The human nature has God as subsistence basis, or, what Human being
makes the man capable of maintaining himself as an
immortal and profound person, it is the divine spirit which
strengthens the man’s spirit.”
425 “The nature really exists in several hypostases and it is Personalism
endlessly enriched in the complete relation with them,
 according to the model and from the power of the Trinitarian
community. The hypostases cannot be understood, either if it
is emptied of nature, or outside the relation. The hypostases
are the nature in the concrete existence, and the form of the
relations amongst them; they are the nature in the dynamic of
its internal relations accomplished in its multi-hypostatic
form. The hypostasis is a me related to a you of the same
nature. Only thus the hypostases experiences endless
relations of knowledge and responsibility. And only thus the
nature exists in a real mode. But in form of hypostasis, the
human nature accomplishes also the endless relation with an
absolute You. The human hypostasis, as really subsistent
human nature, he cannot really develop himself without the
relation with the absolute as person, without the
responsibility towards the absolute as person.” (2003: 425)
g. The Man as Special Image of the Word, Developed by His Ghost
426 “We have considered until now, as model of the godlike image Image and Likeness to God
of God, the Holy Trinity. But we must not forget that the man
is regarded also as image of the divine Logos, Who at His
turn, while still being the image of the Father, He put on, at
the fulfillment of the time, also His human image (Philip. 2: 6-
7; Heb. 1: 3). The man is thus the “image” of the Word and
therefore the man is “in the image of the Father. For the man
is the image of the Word and in the image of the Father, the
man is placed in a relation with the Trinitarian communion
and the man is called to accomplish on the human plan a life
of communion resembling to the Trinitarian communion and
by the Trinity’s power. Consequently, Christ has elevated
 within man the godlike image to the full actualization, namely
to man’s full communion with God and with his fellow
humans.” (2003: 426).
426 “As image of the Word, the man is subject of all things, or Image and Likeness to God
together-subject with his fellow humans, having the
responsibility for seeing through things the divine rationalities
of the things and the Logos Himself as supreme Subject of the
things, and the man is also called to develop with his fellow
humans the communion as together-subjects of the things, in
the image of the divine Logos.” (2003: 426)
426 “The actualization of the image it doesn’t consists only of Image and Likeness to God
realizing the full communion with God and amongst them, of
all the ones who believe in Christ – their divine and human
model – but also in a framing of the whole nature in the
communion of the transfigured mankind. The godlike Ghost,
spread in the plenitude of Christ into the people who believe
in Him, by strengthening the spirit from within them, the
Ghost will make not only their body as fully elastic and
transparent, but he will do the same with the cosmic nature.”
(2003: 426)
426 “The people are actualizing their godlike image or their Tropes (Metaphor)
authentic humanity by advancing towards the knowledge of
god and into the resemblance to Him, and by advancing in
knowing the things’ rationalities and by penetrating with
them to the preexistent rationalities of God and to god
Himself, as also through a living according to the symphony
of these rationalities.” (2003: 426)
426-427 “The man is called to grow up by spiritually mastering upon Personalism
 the world, by transfiguring the world, through his capacity of
seeing the world and of making the world an environment
transparent to the spiritual order that is irradiating out of the
Person of the Word.” (2003: 426-427)
427 “The man can increase in this spiritual growing up and out of History
the science that can discover on an increasingly higher level
the apophatic meaning of the world, hidden within God, as
the man can also gain from the history’s experiences. These
experiences, if they are good, they carry forwards the human
communion; if they are evil, they show the necessity of the
godlike help for our existence’s true consummation, or their
turn us towards good. By and large, everything contributes to
the unveiling of the endless complexity of the human
possibilities in the reports between people and in their reports
with the nature. The true benefit the man must gain from
history is, though, the fortifying of the human spirit in order
to actualize, in an increasingly accentuated manner, the
contingency of the body and of the nature in report with his
spirit, in order to discover increasingly more of the true
virtualities of the nature.” (2003: 427)
427 “In a way, the common human nature is prolonged in the Cosmos, Universe
cosmic nature which is also common. That’s why, if the
developing of the human communion means actualizing the
character of human nature in the common nature, it must
mean also actualizing the cosmic nature as common reality.”
(2003: 427)
3. The Primordial State
427-428 “The godlike image consists in the ontological structure of the Image and the Likeness to God
 man, which is made for tending towards the communion with
the supreme communion - that one of the divine Persons,
Who are source of any communion - and with the human
persons, and the likeness it consists in activating this
structure. Consequently, the primordial state of the man
cannot be a state of unfolding the image in the virtues in
which this communion is manifested, because for this it was
needed time. But the primordial state could not be either a
lack of image as ontological structure, in the tendency
towards this communion, for such a specifically human
structure it is not achieved in time. The man was man since
the beginning.” (2003: 427-428)
428 “Thus, the man was clean of evil impulses, and he had a Image and the Likeness to God
tendency towards the good of the communion with God and
with his fellow humans, but he was not strengthened in this
cleanness and in this good. The man was aware and free, and
in conscience and in freedom the man had tendency towards
the good things. But the man didn’t accomplish a progressed
conscience of the good and of the truth, neither a freedom
ensured against the possibility of the man being enslaved by
certain passions. The man wasn’t a sinner, but neither was
he adorned with achieved virtues and with clean consolidated
thoughts. The man had the innocence of the one who hasn’t
tasted the sin, but not that innocence gained by rejecting the
temptations. The man was a being having his soul not
wounded and not weakened by passions, but also not
strengthened by exercising the deeds of taking his body and
the world into submission, deeds of actualizing the world’s
 contingent elasticity. The man’s body wasn’t enslaved to the
automatic law of the sin, but neither had his body its force
strengthened by habituation to remain immune to such a
state. The world wasn’t imposing its processes the man’s body
and spirit, as some chains one cannot exit from, but neither
was the world brought under the mastery of the ghost that
imposes his power upon the world.” (2003: 428)
428 “The world had for the man the transparency it has it to an Image and the Likeness to God
innocent child - but the child could experience the opacity of
the world if he starts working evil deeds - but the world didn’t
have that transparency it has it to a saint, who has really
overcome the world’s opacity. The rationality’s common sense,
in understanding the things and in understanding the deeds,
it had a clarity unpreserved by the man who was pulled in all
directions by all sorts of knowledge and opinions; but the
man wasn’t verified and steadfast in a unshaken firmness,
through a critical experience that can be gained out of the
persistence in good and out of rejecting the evil.” (2003: 428)
428-429 “God as Person, creator and care taker, He was showing Transparency to / of God
Himself, with an uncontestable obviousness, in the
untroubled mirror of the soul and all the man’s good
intentions met the things previously suggested internally by
God. The natural and the supra-natural didn’t form two
distinct level - that one of the life and that one of the reality -,
but they were combined in a sole order of clear and good life
in the same time. (…) In the state from the beginning the man
was seeing in all things, as the saint sees, the gifts always
given by God and the words always addressed by God
 through various circumstance produced by Him. The nature
itself was a transparent environment of the work and of the
actual speaking of God. Only when the sin blunted the clean
sensitiveness the man had it for God, Who works and speaks
through things, there was necessary a Revelation which to
differ from His of every moment’s work through things, but
which is no longer seen by man. Before that, God was
continuously walking through the transparent “garden” of the
world.” (2003: 428-429)
429 “If the man’s innocence from before the ancestral sin had Man
been consolidated through deeds of persevering into that
innocence, the spiritual force would have been so great that
the corruption law couldn’t have imposed its mastery neither
within world nor within man’s body. The possibility of the
immortality the man had in within himself, by his spirit
created in the image of God, it would have become a reality.”
(2003: 429)
429-430 “Before the ancestral sin, the temptations and the passions Man
weren’t within man as some roots ready to sprout out with an
imperious necessity; their impossibility was given in the
body’s sensitiveness, a sensitiveness that could have been
maintained clean if the man had granted the spirit the
preponderant role, as it was also possible to be defiled if the
man let this sensitiveness to the thickened preponderantly in
a bodily manner. Enjoying a freedom the fallen into sin man
no longer enjoy it, the first man still didn’t rejoice a freedom
strengthened into good, so that to remain totally firm when
facing the temptations of a preponderantly bodily
 sensitiveness. The man from the beginning could change the
state of cleanness he was in, more easily than a man who is
consolidated in good by persevering in good, but he was not
attracted into such a change by the violence of some tasted
pleasures or of some passions which are penetrated deeply in
the habituation of the nature.” (2003: 429-430)
430 “God didn’t create the man as an automatic piece in the Man
mechanism of a nature that is inflexible in its laws, but as
free subject, capable to flex the nature’s processes, in order to
do through them the willing good, and to show through this
his conformity with the good will of God, thus progressing in
the resemblance to God. A mechanic framing of the man in
the order of a mechanical nature, it would have made
meaningless both the man’s and the world’s creation. But the
creation of a nature that can attract the man in an
automatism, which to the man’s sensitiveness with echoes
into spirit it can get proportions of absolute passions, it
imposes the man the mission to fight for maintaining and
strengthening his freedom, for through his freedom him to set
the nature free, and his body, from the automatism of framing
within nature with the passionate resonances from within
him. The man cannot become a totally alike nature piece, but
the man becomes passionate when he falls under nature’s
mastery, as when the man affirms his mastery upon nature
he becomes virtuous, spiritually fortified. That’s why the man
has been given the commandment to exercise mastery upon
nature, for him to follow this commandment and to affirm his
freedom and to strengthen his spirit through it. The
 commandment doesn’t aim the enslaving of the man but it
aims the man’s strengthening into freedom and into the
communion with God. This commandment asks the man for
remaining a man and to fortify himself as man, as a being
superior to the nature.” (2003: 430-431)
431 “Only by being above the nature’s automatism, the man could Sin / Virtue
truly love God, or the man could really be virtuous. A virtue,
or not committing a sin by nature and not by will, it doesn’t
represent a spiritual force.” (2003: 431)
a. The Paradox of the Liberty
431 “By not following to the commandment of mastering upon Tropes (Paradox)
nature, the man has renounced his freedom. But the man
renounced his freedom by the freedom itself, in a way that
leaves the man the possibility to reconsider this
renouncement, even partially, or to desire to reconsider it. If
the man hadn’t had the freedom to freely renounce his
freedom, the man wouldn’t have been asked for affirm his
freedom by mastering upon nature. The basis of the entire
greatness of man’s godlike image it stays in the man’s
freedom. But in this freedom it has been involved also the
possibility of affirming his freedom by renouncing in the same
time to his freedom and to continuously approving - through
his renouncement - his renouncement to his freedom.” (2003:
431)
b. The Ambivalence of the Primordial Incorruptibility and Immortality
432-433 “Given the fact that in the state of impeccability the man had Paradox
it in the beginning it was involved the unimpeded communion
with God, and this is the basis of the consistency of the
 human nature and of its incorruptibility and of its
immortality according to the grace, the Holy Fathers rightly
attribute to the man from before falling, the state of
incorruptibility and of immortality and of shininess, in the
light of God. For the man wasn’t asked for anything else but
to persevere in will in that state of impeccability for, by
spiritual strengthening, the incorruptibility and the
immortality still not fully assimilated to the man’s person to
become some features definitively assimilated through virtue.
Through sin, though, the people have been brought back to
death which was and which wasn’t characteristic to their
nature. Thus the death and the corruptibility depend on one
hand on the human nature, when the human nature remains
in connection with God, and on the other hand they are
contrary to the made out of nothing human nature’s
aspiration, when the human nature remains in itself. The
death’s and the corruptibility’s report with the nature it has
the same paradoxical meaning like the nature’s notion itself:
it is, on one hand, a reality by itself, distinct from God, and in
the same time it cannot come to existence and it cannot
maintain and develop itself without the relation with God, or
without a certain participation to God.” (2003: 432-433)
433 “The malleable nature it has within the corruptibility and the Body / Soul
corruptibility is being actualized because of the nature
remains by itself, without soul, and the soul remains by
himself, without God. But through the soul who is partaker to
God, the nature can achieve the incorruptibility.” (2003: 433)
434-435 “The immortality depended on the attachment to God, on the Man
 orientation towards God, even through senses. In the
beginning, the man’s eyes weren’t gazing with cunningness
and greediness, of stalking, of grabbing, and the man’s mouth
wasn’t accustomed to offending words, and the man’s ears
weren’t noticing hostile or tempting meanings in the others’
words. Out of the man’s face was irradiating the light of the
confidence and of the kindness. If the man had persisted in
this connection with God, the state of immortality would have
been consolidated within him.” (2003: 434-435)
435 “Before the sin, being the man with God and with his fellow Man
human in a so-called natural harmony, even if that harmony
wasn’t consolidated through the virtues achieved with the
deed, the man was also in a harmony with the nature. The
man’s gentleness wasn’t chasing away the animals from
around him. The man’s greediness wasn’t defiling and
lowering the nature. By seeing God everywhere in the nature,
the man felt like he was in a cradle and he wasn’t tearing
apart the nature’s careful mystery with analyses and with
violations. The man was seeing through nature beyond
nature, and the force of the innocent man’s spirit was making
malleable the nature’s processes. A great sense of solidarity
with all the things, it was giving the man a peace with all the
things.” (2003: 435)
II The Creation of the Unseen World. The World of the Bodiless Ghosts
A The Good Angels and Their Role in the Spiritual Progress of the Human Nature
1. The Solidarity of the Angelic and of the Human World
437 “God, the One Who is limitless in richness, He doesn’t create Creation, Knowledge
parsimoniously. The Creation is brought to existence in order
 to reveal Him, and for the Creation to participate to the
richness of His Being, the Creation having its solidarity in this
participation. Consequently, the Creation reflects in some
measure, correspondingly to itself, this immeasurable
richness, through its dimensions and variety, and the
Creation participates in all the forms to that richness. On the
other hand, the revealing of God must be done to somebody,
namely to some spiritual beings. That’s why the not-spiritual
nature isn’t a true revealing of God except by the fact that
there are human beings to know God out of Creation and
through the Creation and to realize how the Creation, by
revealing God, it participates to God by doing that and how
the human beings themselves participate to God by this, in a
greater and more conform measure. Knowing God through the
seen world, which the man is tied to, it isn’t the sole mode to
know God. There must be also another way of revealing God
and therefore of knowing Him and of participating to Him,
namely a mode untied to the seen symbols and therefore more
appropriate to the divine spirituality, a more adequate mode
to His Being.” (2003: 437)
438 “If God had created only embodied spirits, we would have Creation
reckoned that the Supreme Being cannot be known except
through sensitive forms. This would have meant that the
Supreme Being Himself is a sensitive subject, and that to the
existence of the absolute it is ontologically tied the matter.
And this would constitute a doubt upon the Creation itself. A
matter depending on the Absolute Being it would take from
the Absolute Being the capacity of the creation, giving Him a
 pantheistic character.” (2003: 438)
438 “The existence of the created but bodiless beings it shows, Angels
then, the possibility of a direct knowledge of the spiritual
reality, the possibility of a direct communication between
spirit and spirit. From here come two modes or two plan of
revealing of God: one direct-spiritual, and one through
sensitive forms. And for the spirit is on many levels, in
consequence there is a multiplicity of levels of the spiritual
creation. But for God is one, the Creation must be at its turn
a unity, and the knowing spirits, incorporated or
unincorporated, they must comprise the Creation in a
solidary manner.” (2003: 438)
438-439 “The more various the forms of revealing God and of being Knowledge
imparted with God, are, the more the ones who are capable of
observing and know these forms, they are given out of the
richness of God, God using on this purpose all the forms of
His revealing. These modes, being communicated from a
knowing subject to another, they enrich each one’s knowledge
and understanding. It results a congregational knowledge,
immeasurable richer, of the entire Creation, regarding God.”
(2003: 438-439)
439 “The godlike Revelation tells us about a world of the bodiless Angels
spirits, a world that is solidary to the people and to the
sensitive world.” (2003: 439)
439 “The Holy Fathers reckon that the angels were created before Angels
the creation of the sensitive world and of the man. This is the
opinion of most of them. They even place the angelic world in
some kind of supra-temporal eon, but which is not coeternal
 to God. This represents a way of life resembling to the one
which the whole creation will be in, on the eschatological
plan. But the sensitive world, at its turn, it advances through
time.” (2003: 439)
440 “Maybe, before falling, the man was in front of the eon-ic and Time
temporal existence. If the man had consolidated himself in
good, he would have become eon-ic, fact that it wouldn’t have
meant, though, the absence of the possibility of the progress
in good, namely in some kind of time overwhelmed by
eternity. This is for also the angels, though eon-ic, they
ceaselessly and unchangeably advance into God. By falling,
the man has entered a time of change, of corruption, and of
death, a time that doesn’t necessarily mean that is a time of
the total and inevitable sin, as Karl Barth says. This time
remains, at its turn, in a connection to the eternity and in an
aspiration towards eternity.” (2003: 440)
440-441 “Because the angels have their mission to help the people Angels
understand the eternal reality of God, since the beginning of
their existence, the angels must exist when the man appears.
On the other hand, there mustn’t be an interruption between
the creation of the angels and the creation of the world, if the
angels are created not only for their happiness but also for
helping the people in knowing God through the sensitive
symbols of the world, and to help the people also to master
the sensitive world by spirit. Having their mission to help the
man to come up and to raise also the world in eon, in the time
overwhelmed by eternity, the angels are created in an
ontological connection with the world. The bodiless spirits
 help the people to do this ascension both of the plan of the
knowledge and regarding their ethical spiritual strengthening.
On the other hand, the angels gain, at their turn, out of their
connection with the people. The angels communicate to the
people a not-sensitive experiencing of God, and the people
communicate to the angels a sensitive experiencing of God,
namely the revealing of God through the ‘spiritual esthetic’.”
(2003: 440-441)
441 “As long as God kept Himself at a distance from people, the Angels
knowledge about Him it was communicated to the people,
mostly by angels. The people were receiving by angels, who
are more accessible to the people, a certain firmness of the
intuition of the absolute, an absolute still very spiritually far
from them. That’s why it is said in the New Testament that
the Old Law was given through angels (Gal. 3: 19; Hebr. 2: 2;
Acts: 7: 53). But when the Son of God takes human body, the
Godhead reveals Himself, by living and by transfiguring the
human things, in a manner that couldn’t be experienced and
understood by angels. That’s why Saint Apostle Paul says that
the angels find out from the Church the ‘multi-diverse
wisdom’ of God, unveiled by Christ to the people (Eph. 3: 10).”
(2003: 441)
441 “The angels know the divine spirituality through simple Angels
intuition, more or less intense, and they communicate that
intuition to the people who catch it in symbols. But when the
Son of God embodies Himself, Himself manifests His reality
and His all-wise life, in multiple sensitive acts.” (2003: 441)
441 “The ‘multi-diverse wisdom’ (Eph. 3: 10) it means not only Kenosis
 multi-diversity, but also sensitive multi-diversity. This is a
more accessible way of revealing God on behalf of the man,
which means a greater closeness of God to the man, a greater
interest in the man and in the man’s problems into body, a
manifestation of a greater love for the people. It is a Revelation
through sensitivity, through the multiform-ness of the
spiritual beauty, through acts done on the plan of the
sensitive reality; it is a Revealing of God through a greater
kenosis and, just by that, a manifestation of a greater love.”
(2003: 441)
441-442 “The existence of the angels as indefinite structures of the Angels
communication of the infinite depths of God, it is not only a
highlighting of this depth of His, but it also means a difficult
exam to the man of not letting himself be tempted to consider
the world of the spirits as ultimate reality, as in the
theosophical and in the anthroposophist doctrines. It is a sign
of great subtlety, achieved by the human spirit’s capacity of
noticing, of distinguishing God, Who communicates Himself
through spirits, but He is not identical to them. It is a sign of
great spiritual finesse, not to reckon the angels above Christ,
Who is God into body (Col. 1: 16)” (2003: 441-442)
442 “Also on the purpose of transmitting a knowledge about God Angels
towards the people, the order or the orders of the spiritual
beings must be in a number that exceeds our power on
understanding, in order to communicate in indefinite modes
of reflecting, of participating, and of understanding, their
knowledge concerning the supreme existence, and in order
they to these modes to the people too, like the people
 communicate theirs to the angels too. The volume and the
variety of the knowledge it increases immeasurably more
through this angelic-human catholicity.” (2003: 442)
442 “The richness of the divine life and thinking it is reflected in a Tropes (Metaphor)
not-comprised ocean of spiritual lights, or of knowing
subjects, and an analogy to this it cannot be offered us except
by the multitude of human structures and of the ocean of
particles and of celestial bodies of the material world.” (2003:
442)
443 “The infinity of the angels it doesn’t mean that they are Angels
countless, but it means the people are helpless in reaching
the end in counting the angels.” (2003: 443)
443 “A creation comprising as conscious beings only the people, Angels, Dialogue
be they billions, it would be a poor creation, and a dialogue of
God with them it would be quite monotonous, and the
enrichment through that dialogue it would be quite poor.”
(2003: 443)
443-444 “If God wants to make Himself known in greater measure by Creation, Angels
all the created conscious beings, the connection between the
bodiless spirits and people it must be of such a nature than
they to form a sole creation and, through it, to be
accomplished a sole common revelation of the unique God.”
(2003: 443-444)
444 “The Holy Fathers see the unity of the Creation in the fact Communion
that the angels were created in order to serve the plan of
people’s salvation, a plan that is thought by God from ever. Of
course, this doesn’t mean that the angels aren’t created also
for their own happiness, as the people are. But both ones and
 others reach their happiness in a communion of all of them.
And in this communion, the angels as superior beings, they
have a certain role of helping us. But through this, although
they are superior to the people from a certain point of view,
they are servants of the people’s salvation and by this, they
are helpers of the people’s mission of spiritualizing the seen
creation. If the human subject is enriched on the measure he
is in relationship with several human subjects and on the
measure these subjects are on levels of higher spirituality, of
course he will be even more enriched if he has a relation also
with a great multitude of angelic subjects from superior
spiritual levels.” (2003: 444)
2. The Superiority of the Angels and the Special Mission of the People
445 “The superiority the angels have, from a certain point of view, Angels
it doesn’t come in contradiction to their mission of being
servants of the man, for his salvation. Often, the one who
serves the smaller one, he is the greater one, especially when
he proves, in his important mission he fulfills by doing that,
his greatness. Differently the inferior ones serve somebody,
and differently do it the superior ones. The superior ones
serve in order to be imparted with the superiority of the
superior ones, or due to a necessity to obey them, or due to a
dependency implied by the minus of their existence. The
superior ones serve due to the conscience of a responsibility,
of a due to help the inferior ones, to make them partakers to
their surplus of existence or of gift.” (2003: 445)
446 “The Son of God makes Himself servant of people. The man is Salvation
served by the smaller ones than him, and by the bigger ones.
 That’s why the man is the last one to enter the creation. He
enters the creation like a master, the inferior creatures having
to serve his vital needs and the superior angels having to
serve the man’s salvation.” (2003: 445)
446 “If the beauty consists in the manifestation of the spirit Saints
through matter, the greatest beauty is the irradiation of the
spirit through the living body, and this takes place when the
body is no longer mastered by materiality, and then the
spirit’s superior features become transparent through the
matter in a manner unimpeded by matter. This fact requires
not so much artistic craftsmanship, but an ethical effort. One
can say that the saint has accomplished within himself the
true beauty of the human being: decency, balance,
conquering spiritual light. To this work of spiritualizing the
matter, which is characteristic to the man, all the spiritual
beings and God Himself come to the man’s help, in order to
strengthen the man’s spirit. The temptations coming to the
man from his body and from the seen world, they are strong,
but the man’s work is important too if he accomplished it.
That’s why the man is being helped by God and by the
bodiless ghosts. This is for the divine spirituality is being
revealed through this in a new form, better said, the
multitude of the divine features find as many sensitive images
amongst people.” (2003: 446)
447 “The Son of God Himself, as model of the man, by making Man
man on Himself, He takes upon Himself this work of man’s
spiritualization, first in Himself, then in the other people and,
through them, of the sensitive universe, which is work of
 revealing the Godhead through material forms. On this
purpose the human being has been given the quality of
master upon the material order, quality through which the
man is more in the image of God than the angel is, as Saints
John Damascene and Gregory Palamas say.” (2003: 447)
447 “The angel is only a servant, a servant of God and of the Angels
human being; whilst the man is also master (αρχων). Without
any doubt, through the serving offered to the man, the angel
too contributes to the man’s mastery upon nature. But the
angel is master only for he serves the man. The man knows
the angel in the intensity of his spiritual power to a degree
superior to his natural power.” (2003: 447)
448 “The creator gift is related to the mission of the spiritual Man
mastery. By spiritualizing the matter, the man gives the
matter the transparency which to reveal the divine spirituality
in many forms; more precisely, this is a means of
spiritualizing the image as beauty, a beauty that is full when
is has within a purity. This gift makes the human being
kindred to the Creator, Who is in Himself the spiritual beauty.
God has brought to existence so many visible forms capable
of revealing His spirituality as undefiled and endless beauty.”
(2003: 448)
449 “Through angels is being strengthened the spiritual power of Angels
the human being upon nature, from a moral point of view,
though the angels do not directly master upon nature.” (2003:
449)
449 “The privileged position of the human being into cosmos it is Christ
shown especially by the fact that the Son of God has made
 man on Himself, and not angel, and with His man nature He
becomes the Master of the angels on the heavenly throne. He
made man on Himself for only through His human nature He
could gather in Himself the whole creation, including the
material creation. If He had made an angel on Himself, He
couldn’t have done this. But He gathers also the angels in
Himself, though, for He is in the same time the all-comprising
Spirit.” (2003: 449)
449 “By creating the man, God has created not only spirits, but Man
also spirits who have a manifestation connected to the things’
rationalities, and who have the sensitiveness as ultimate
expression of theirs. That’s why also the rationality of the
human spirit it capable of noticing and of comprising the
rationalities of the things, and it is capable of sensitiveness.
The rationality of the human spirit it notices the rationalities
of the things through a sensitiveness of the human body and
by this thing itself the human body’s sensitiveness it is also
characteristic to the spirit, according to the expression of the
Holy Fathers about the ‘mind’s feeling’. Through this feeling,
that is characteristic to the human being, the human spirit
ties to himself the material order of the existence. Sometimes
the mind lets itself to be mastered by this feeling, by enslaving
itself to the material things. But the mind’s mission is to
make the feeling clean. And the Son of God, by assuming the
human mind together with the sensitiveness which is
naturally tied on the human mind, he ties this sensitiveness
on Himself, and He deifies it.” (2003: 449)
3. How Do the Angels Know God
449-450 “The reality of the angelic world and the connection between Knowledge
the angelic world and our sensitive world rises two questions:
a) it is possible to know God without the mediation of the
symbols? –, namely: how the godlike spirit is known - who is
above any knowledge - by the created spirits of the angels,
without the mediation of the symbols? b) How the bodiless
spirits know our sensitive world without having sensitive
organs in order to do that? – namely: by and large, how the
angels know a reality without an imprinting in their
sensitiveness of the forms of the sensitive reality, or of some
symbols corresponding to the not-sensitive realities?” (2003:
449-450)
450-451 “To the question whether it is possible to know God without Knowledge
the mediation of the symbols the answer seems to be easy.
The human spirit himself known some principles logical in
themselves, though the human spirit has been given the
occasion of this knowledge by his life into body, and by
knowing the sensitive world. We do not see any motif because
of which the bodiless spirits not to be able to know these
rational principles and other even higher principles, in an
unmediated manner. Then, the human spirit knows some
presences and realities which cannot be reduced to the
material ones, even if the occasion of this knowledge it is
offered by certain material perceptions. For instance, he
notices the subjects of his fellow humans and so many souls’
states of theirs. The human spirit experiences a pressure of
these realities, and a certain way to be of theirs, though they
remain apophatic or indefinite on a great measure, and never
 will be they fully understood. There is also another “mind’s
feeling” than the one through material symbols, and this one
is indicated by the Holy Fathers under this name. We do not
see why the bodiless spirits couldn’t have the feeling of the
pressure of some untold - though sufficiently determined -
spiritual presences, without the mediation of the sensitive
images. Finally, the human subject lives the pressure of a
spiritual supreme, unconditional authority, even if he feels it
through a certain imprinting into his somatic organization.
We do not see why wouldn’t live the pressure of such a power
also the bodiless spirits, without the prolongation of an
imprinting of it into a somatic being. In the end, all these
pressures are live also by the human subject as some
spiritual pressures in his spirit himself, and these spiritual
pressures being far more clearly, they can rightly be called
illuminations. The imprinting of those ones in the somatic
organization it is not else but a prolongation of the experience
of that pressure. Actually, the man knows God through an
unconditional responsibility towards the supreme spiritual
pressure of this authority, lived right within his being. What
the angels themselves wouldn’t live this unconditional
responsibility for, in a mode even clearer than the man does
it, for they aren’t disturbed, in the finesse of this living, by the
body’s attractions towards more external preoccupations?”
(2003: 450-451)
4. The Reciprocal Transmitting of the Angelic and Human Knowledge
451 “It is more difficult to answer the question how the angels Angels
know the pure material realities of our world. But maybe they
 too have a totally special “sensitiveness” for the rational
structures of the material reality (for the “Wesensschau” of
each reality), than to feel a pressure of these ones in their
spirit. On the other hand, by knowing the people as subjects,
they know in the people all the lived imprints of the world,
imprints which have become and which have caused in the
people contents and spiritual states. One can presuppose that
the angels can enter a such an intimate communion with the
people than they can see through the eyes of the people as
they were their own eyes, and the angels can feel together
with the people the joys and the pains caused by the sensitive
world, like the people too can impropriate from the angels a
more intelligible vision in their images and symbols.” (2003:
451)
451-452 “One can suppose also that the angels, as created spirits, they Angels
still have an intrinsic capacity for noticing and influencing the
material world, without this capacity to equal the level of the
human spirit rooted within body. Maybe in this sense some of
the Byzantine Fathers and writers, they speak about a very
thin body of the angels (…) In this way, but also by the
godlike grace, they can know somehow even the material
aspects of the things. Of course, the mode of this knowledge it
remains, in the long run, impossible to be fully understood.”
(2003: 451)
452-453 “The believer always realizes that God Himself, unveils Angels
Himself to the man, through the symbolic language, or
through actual images. The symbolic language and the
images referring to God, they have infinite meanings; and in
 discovering these meanings the people are helped on great
measure by angels. This is for the angels reach with their
understanding the endless meanings which are embodied in
symbols. So that one can speak about assistance the angels
provide the people in the revealing of God.” (2003: 452-453)
455 “In Christ, the resurrected body becomes so transparent to Christ
godhead, than even the inferior people see this godhead, and
therefore they no longer need so much the explaining from the
superior angels; and, somehow, the inferior one are even in a
priority, for they know the godhead through the humanity
Christ has it common with them. The angels rather know the
depths of the godhead; the people know rather the mystery of
the godhead made obvious through Resurrection.” (2003: 455)
455-456 “Our knowledge is mediated by sensitive symbols. The angels Angels
help us to reach the profoundness of what is supra-sensitive
(above-sensitiveness, t. n.) in symbols. By finding out about
these symbols communicated to the people, the angels
themselves find out something new about God, of better said
the angels find out about new contents and modes of the
divine revealing and kindness. They are able to better intuit
the spiritual contents form the symbols they find out about,
namely the profoundness of the symbols’ meanings. But on
the other hand, the angels do not have the multiform
sensitive experience in which, for the sake of the people,
something of the divine content is intuited. Having, as
embodied spirit, own experience of life, for God has
impropriated these experiences in Christ, the believer
understands the symbols’ meanings, but not in the whole
 their profoundness. The believer gives God the occasion to
descend in the manifestation of His love on the man’s level.
Thus, through this descent of God to the people and through
what the people know, the angels find out new things about
the love of God, but they bring a contribution to the
understanding of the profoundness of this love. Without man,
neither the angels could know, nor by and large could be
known, of how great descent or of how great love God is
capable of. Through his quality of sensitive being, only the
man is capable to notice this kind sensitive and extreme of
descent of God. The angels aren’t capable of internally
receiving and living this ‘esthetic’ (sensitive) revealing of God.
If they ‘see’ the sensitive form God reveals Himself to the
people through, they see, in the first place, somehow the
internal structure of those forms.” (2003: 455-456)
456 “The help the angels provide to the people, in order the people Angels
to understand the spiritual meanings of the sensitive forms
God reveals Himself in - to the people -, it becomes
increasingly less necessary to the people on the measure they
progress in spiritual the noticing, namely on the measure of
their progress towards the angelic state. But, on the measure
these forms are overwhelmed by the divine spirituality, the
angels become capable to notice those forms just by
themselves.” (2003: 456)
457 “Even when it becomes supra-knowledge, the human Angels
knowledge of God it is occasioned by the sensitive symbols or
it starts from them. We have an analogy to the knowledge of
the human subjects amongst them. I sink myself in the
 contemplation of you, on the occasion of meeting his seen
reality. Even Jesus, as embodied God, he is such an occasion,
be it even in His most transfigured form. But the knowledge of
the angels isn’t occasioned by seen symbols. The
transfiguration of the symbols, though, the lightning of you
through the seen reality of the fellow human, it is not
accomplished only through my will, but through an act from
Above. This act is from Go. But it is very verisimilar to be also
from the angel - namely from a model angel of the known
person and from a model angel of the person who knows, God
elevates us in infinite. But not always the contemplation by
us of a immaterial reality it sinks into infinite. In those cases
we can assume that is an angel who works. This is for, unlike
God, the angel is a structured spiritual reality, noticeable as
such, facilitating by this our noticing of the structured
spiritual realities kindred with him. For how many times isn’t
transparent, through the spiritual beauty of a human you, an
intensified beauty, structured in the image of this you? Of
course, the beauty if you it is intensified, in last analysis, by
the projecting of the divine light upon him, but when this
intensifying is too perishable, it is rather transparent as
structured by the model angel.” (2003: 457-458)
458 “Regardless how structured a you or our own me would Angels
appear to us – or through him his angel -, this structure isn’t
rigidly closed; but this structure opens us the access not only
in the indefinite, but also in infinite. We realize in the
moments of grace of contemplating a you, or of our own me,
both the specific character, clearly structured of that you or of
 the own me, and also by his lack of border, by his sinking in a
infinite from within beyond him, and by his infinite capacity
of openness towards others. Thus, one can say that through
me, or through you, it is contemplated the angel, and through
the angel it is contemplated the divine infinite. Within man
there is the angel, and within angel there is God. They are on
a ladder, but the steps of the ladder are transparent.” (2003:
458)
458-459 “This possibility of interior communication of the angel with Angels
the embodied human spirit it shows again an ontological
connection between the bodiless spirits and the embodied
human spirits. The angels aren’t direct bearers of bodies, but
they notice the embodied spiritual, they live the connection
with the embodied spiritual, the feel in the embodied spirit
something that isn’t only spirit, they feel the pressure of the
embodied spirit, with the whole experience the life into body
had gathered within him, as also the embodied spirit lives the
presence of the not-embodied spirit.” (458-459)
459 “The clarity of seeing the spiritual content of some sensitive Angels
revelations of God, occasioned to the angels by the human
spirit, it gives to the human spirit too, a power of more clearly
noticing the content of these revelations and, by and large, a
help in the contemplative and ethical surpassing of the
sensitive domain, either being supra-natural Revelation of
God, or being natural revealing of the spiritual meanings of
the things. So we thing that must be understood the
explanations of the sensitive images of the revelation given by
the angels to the believers.” (2003: 459)
459 “The man isn’t alone even when he seems to be completely Angels
alone. On the opposite, just when he gathers more, within
himself, from the scattering of his attention towards all sorts
of things or of previous memories, then he opens himself to
some spiritual presences. When the man gathers himself
more into prayer, his prayer is being warmed up by the prayer
of a ghost, or of several bodiless ghosts, if the prayer is an
internal opening towards the divine absolute.” (2003: 459)
459 “Within Church it is accomplished not only a communion Communion
amongst the Church’s seen members, but also with the
angels. The catholicity of the Church includes also the
angels.” (2003: 459)
460 “The Holy Scripture speaks also about a special connection Angels
between an angel and a human person. The angel who is tied
in a special mode, by God, to a human person, he must be a
special model to that person. The multitude of angels must
correspond to the multitude of people. The ontological
connection between the angels’ order and our order, it hasn’t
only a general character, but it is specified also in
interpersonal mode. Of course, like each human person
develops himself spiritually, in connection with all his fellow
humans, so it happens in the angelic world, by and large.
Though, the spiritual content of the entire angelic world it is
being communicated and it is influencing the spiritual
content of the entire human world through the special
connection between an individual-angelic concretizing and an
individual-human one of these worlds, the angelic
concretizing representing a personal form of spiritual model
 fitted to the temperament of a human personal concretizing.”
(2003: 460)
460 “The angels are bringing to us not only a new horizon of Angels, Tropes (Rhetoric catachresis)
knowledge, one that escapes us from monotony, but they are
also bringing us a help in developing our originality on the
line of a beauty, and of cleanness and of a superior character.
In a special manner, to the art creators, these new horizons of
understanding and these new harmonies are opened to them
in an original mode, fitted to them, through their angels. This
is for the angels, by praising God ‘with not-silent voices’,
they concretize in superior spiritual structures the
bewilderment the divine infinite and indefinite cause to them.
And these structures of harmonies and of understandings,
though being immaterial, they still are noticeable by the ones
endowed with a greater capacity of spiritual perceiving, and
with a greater capacity of expressing required by these
harmonies and understandings.” (2003: 460)
460-461 “Not only us benefit from angels – for the angels make us the Angels
transparent symbols, the transfigured symbols, or for they
guide us in organizing the sensitive elements so that the
spiritual reality to gush out through them, but also the angels
know through the descent of God to people and through the
contemplative-artistic activity of the people, the divine reality
in new forms, in beautiful shapes, in actions revealing more
profoundly the sublime kindness and love of God towards the
most modest of His conscious creatures. The angels didn’t
know how great love for people God has, until the Son of God
has embodied Himself, neither they knew the value of the
 man as creature of God, until Christ has ascended to heavens
as man and God.” (2003: 460-461)
461-462 “By and large, the angels do not know the future, so that they Angels
didn’t know glory the world have been destined to but after
this has been revealed as promise of the Church. The angels
do not know even the revealed thoughts of the people. But
angels know ever since the creation, the people’s capacity of
making the divine greatness transparent, and they activate
one of their characteristic capacities, helping the man to the
work of transfiguring the world. Upon the sensitive creation it
is being worked from two sides, in order to make the world an
amazingly beautiful transparence of the Godhead: from above
the world, through angels, and from within the world, through
us. In this it consists the ontological solidarity of the angels
with the people and with the sensitive world, or the meaning
of the words which describe the creation as a unitary act:
‘God made the heavens and the earth’. ” (2003: 461-462)
462 “Only together, the sensitive world, having the man as its Angels
crown, and the angel’s intelligible world, they are a full
receptacle of the revealing of God, and of valuing this
revealing. Only together, the angels and the people, they can
arise a more complete doxology to God. So we must
understand that the angels are created, on one hand, in order
to praise God, and on the other hand the angels are created to
serve God in His solicitude for people, in order the angels to
be the envoys of God to the people, in order to be His ‘heralds’
and, by this, in order to help to the people’s elevating to a
common praising – done by people and angels - of God; and
 through this, the angels help to the people’s salvation. But
this means also a capacity of the angels for guiding the people
towards God. In the same time, by doing this, the angels
themselves they increase their knowledge of God and their
doxology, associating to them also the people’s ones. The
angelic-human choir is greater than the simple human choir
is and it is greater than the simple angelic choir is, taken
individually. The angelic part and the human part of the choir
they reciprocally complete and beautify each other. Each of
the two parts gains, in the impulse of the doxology, from the
other one.” (2003: 462)
462 “Some Holy Fathers highlighted the superiority of the angels Angels
upon people by the fact the angels are ‘pure minds’, not
united with the body and with the effects resulting out of
such a union. But others, as we have seen, they affirmed that
the man is more in the image of God, for the man through the
body, he is and he becomes a ‘master’ of the world, like God
is, whilst the angels do not have this quality.” (2003: 462)
463 “The need for world the people have, and their capacity of World
disposing of world, it represents a temptation to the people, to
become attached to the world, and to trust their creator
powers. In the quality of embodied spirits it also stays the
greatness, but also the danger of the people’s falling. In
dominating the effect there it can be actualized a new force of
the spirits. But these effects can also to close up the infinite
horizons the human spirit is called towards. The difficulties
the life into body is tied to, they can develop within man a
own responsibility and the noble impulse of helping his fellow
 human with the deed, a responsibility and capacity the angels
lack it, but they also can develop the egotism and the
exaggerated worldly worry.” (2003: 463)
463 “The man was given the great mission of mastering the matter Man
through the spirit, of making the matter transparent to the
spiritual and godlike order, to actualize new modes or
revealing the spirit and of helping the people, firstly the ethic
and the esthetic modes.” (2003: 463)
463 “The pure spirit, the angel, he has the clarity of thinking and Angels
an ‘amor intellectualis’ difficult to be imaged by our being.
But until he was consolidated in good, the angel was too
stalked by another form of egotism, not being connected
though blood to other beings, who brake this egotism. The
angel was stalked by the unlimited egotism of the pride of
knowledge and of existing by himself, of being free of body’s
worries.” (2003: 463)
463 “Let not imagine that, if the man can bring to light indefinite Angels
aspects of the divine rationality of the cosmos, these indefinite
aspect cannot be seen by the angel too, through his power of
intellectual focusing. That’s why sometimes are lit upon
things, for the people, sparks which irradiates out of the
angels, producing the so-called inspirations. These sparks are
lit especially for the ones who contemplate the things with a
mind that is not disturbed by passions. These sparks too,
they lead the people to combinations of the sensitive things,
to the harmonious combinations of colors, of sounds, of
words, in order to reveal new meanings and beauties of
theirs.” (2003: 463)
464 “The main work of the angels it is not, properly-said, a direct Angels
work upon nature, but that one upon the human subjects in
order to strengthen them and to sustain them in their action
of spiritualization, of not-attaching to the material things,
which reverberates upon bodies and, through bodies, upon
the exterior world. As much more firm subjects through their
own spirituality, the angels infuse force into the human
subjects, in order to imprint the people’s bodies with a
spirituality that can be sensitively noticed. This is for the
angels do not have only the mission of improving people’s
knowledge about God, but also of communicating the people a
helping energy of spiritualization, for through this the people
to be able to easily know God. In this sense the angels have
been created in solidarity with the sensitive world. If in the
sensitive revealing of God through man it is revealed the
man’s spirit too, one can say that in his revealing it is
involved the firm upholding granted by angels to the human
subject. In a human spiritualized body – not attached to the
material things – one can also see something from the angels’
spirituality.” (2003: 464)
464 “If the angels do not work upon the cosmos, as the people do Angels
by using their body’s limbs and the tools as prolongations of
their limbs, one cannot deny a certain direct efficiency of the
angels upon the cosmos’s forces. If yes, it would mean to deny
by this, by and large, the efficiency of the human spirit
himself in forming the human body.” (2003: 464)
464 “The dialogue of acts of the believer with God, accomplished Dialogue
through cosmos, it doesn’t exclude a certain participation of
 the angels.” (2003: 464)
465 “The angels work, to the spiritualization of the creation, Tropes (Metaphor)
through believers. And if, in this sense, through the man is
visible the angel, and through the angel from within man is
visible God, we will understand how the angelic hierarchy
doesn’t mean a separation of the man from God. The whole
creation is in a focusing, in an internal catholicity, which
implies a responsibility and a duty of serving each one for
everybody, and of all ones for each one. Who falls off this
catholicity, he falls in a shadow of the existence.” (2003:
465)
5. The Angelic Hierarchy
465 “In what regards the angelic hierarchy, Dionysus the Angels
Areopagite sees nine angelic groups, places by three
superimposed groups: Seraphim, Cherubs, Chairs;
Dominions, Powers, Masteries; Principalities, Archangels, and
Angels. All of them are in movement, passing through:
purification, illumination, and consummation. When the
lower group of each group is in the phase of purification, the
middle group is in the phase of illumination, and the upper
group is in the phase of consummation. After that, the upper
groups pass again to a higher purification, the middle ones to
a higher consummation and the lower groups pass to a higher
illumination. But the lower groups are being helped in their
ascension by the higher groups.” (2003: 465)
465 “The first group of each group, by becoming superior to the Angels
consummation it is in, for its sees its borders, it is purified of
that consummation. This ascension is entirely ascension in
 the knowledge of God, and in the consummation through an
increasingly greater participation to Him. The purification
means some kind of apophatic renunciation to the knowledge
a certain level has it, for ascending to an illumination and,
consequently, to a higher consummation. This ascension is
taking place in spiral around God, the angels coming
increasingly closer to God.” (2003: 465)
465 “The whole created existence makes a continuous circular World / Creation
movement around God, for it tends towards its Cause.
Properly-said, an infinite ascension cannot take place in an
ascending straight line, for if that had been the case, the
lower ones would have looked only at the upper ones, and not
directly towards God.” (2004: 465)
467-468 “Of course that the hierarchical repartition of the angels in Angels
the three triads, which ascend in a solidary manner
representing the three stages, it must be considered only as
symbolic expression of the fullness o fact that they are three
in number, representing thus the perfection of the Trinity,
and of a solidary ascension according to the complete order of
the spiritual life. The patristic Christendom uses the symbols
in order to express the advancing in Infinities of the spiritual
order. The angelic world forms an extremely numerous
congregation, which is not simply a juxtaposition, but a unity
maintained through internal connections, unlike in case of
the people, who form together the ‘mankind’ not only on the
basis of some spiritual connections, but on the blood’s basis
too. The iconography presents some of the angelic groups in a
combination, or in tight groups. All the angelic groups are
 singing the praise to the Lord in a perfect harmony. Therefore
the angels know God together, and they communicate to one
another the joy of the knowledge.” (2003: 467-468)
468 “Each one of the three angelic orders it is in the image of the Angels
Holy Trinity, and the extremes meet each other in the middle,
in a perfect unity, also according to the unity of the Holy
Trinity. And the three triads are united in the same way.”
(2003: 468)
468 “The movement of the spiritual beings it is an ascension that Angels
will last eternally.” (2003: 468)
469 “There is a gradual developing of the spiritual world, which Angels
isn’t only a passive one, but it implies an own work too. On
the other hand, by being consolidated into good and into the
communion with god, the spiritual world is stabile. It is a
continuous ascending from step to step, from glory to glory.”
(2003: 469)
B The Fallen Angels and their Role in the Falling of the Man and in Sustaining the Evil within World
1. The Beginning of the Evil into Creation
470 “The creation of the world of the ghosts it has not only an Angels
indefinite luminous height, but also an indefinite tenebrous
depth. The first one is formed by the good angels, whilst the
second one is form by the evil angels.” (2003: 470)
470 “The Holy Scripture tells us that this world of evil ghosts was, Angels
at the beginning, a part of the world of the good angels, but
because they rebelled, they have been cast off the heavens.
These ghosts are at their turn in an indefinite number and
they have a hierarchy. In front of them is satan.” (2003: 470)
471 “The Christian explanation of the evil it is the only one which Evil
 doesn’t tie the evil to the essence of the reality, to the essence
of the eternal reality, or to the reality created by God, while
still taking the evil seriously. And the Christian explanation of
the evil is the only one saving the existence itself of the liberty
in the reality of the existence. Any other explanation
compromises irremediably the existence, and it denies the
freedom, namely the human dignity itself. If the evil had been
created by God, the evil would have been tied to the essence
of God and to the essence of the creation, as it would have
been eternally tied to existence.” (2003: 471)
471-472 “On the other hand, neither the existence of the evil from the Evil
world and from within man couldn’t be explained only
through the human freedom. If we want an explanation which
takes in consideration the size of the evil, but it doesn’t see
the evil as an attribute of the reality which overwhelms any
hope of the man to get rid of evil through freedom, we will
have to admit as supplementary origin of the evil the freedom
of some spirit which are more powerful than the human spirit
is, capable of a much bigger evil; though, not an origin of the
evil in the freedom of the divine almighty spirit, because of
this would make impossible the salvation of the world from
evil and God would no longer be God.” (2003: 471-472)
472 “Although there are some people who succeed not to be Evil
subjects of the evil, actually, many people remain subjects of
the evil. It seems to us an incontestable fact that this evil it is
bigger than the sum of the evil things the people do to one
another, that there are some amplifiers above the people,
which amplify the evil committed by people on such a
 measure than the people cannot get rid of evil only by
themselves. The threads of evil which tie the people to one
another are twisted and thickened to composing a complex of
connections which is impossible to undone.” (2003: 472)
472 “The evil manifests proportions and powers which cannot be Evil
explained only by our freedom. But, on the other hand, the
man can keep the evil under control, and the man can be
delivered from evil almost entirely, as subject who commits
the evil, but not only through his own efforts, but through his
efforts helped by the power of God. So, the evil isn’t
undefeatable by man, in his quality of evil doer subject.”
(2003: 472).
472 “As long as he is mastered by evil, the man almost always still Evil
preserves in himself remnants of good, which exist against
evil, and powers to turn back towards good, powers of
restraining the evil and of repenting for committing it. The
Christian faith considers that only the demonic ghosts no
longer preserve within them any remnant of good. The evil
has become to them a “second nature”. But even the evil
caused by the more powerful ghosts, it still appears as having
its origin in their freedom, and not in their being, the evil
being relentlessly consented to by the evil ghosts freedom. But
this lets us understand that, even if all the people had ceased
to be subjects of the evil, the evil would have still blown upon
their life from other voluntarily sources, from above the
people. But the people’s possibility to be set free from their
quality of subjects of the evil, it shows, in the same time, that
the evil they people would suffer it doesn’t belong to the
 essence of the reality, but it comes from the freedom of a more
powerful beings.” (2003: 473)
473 “Just by the fact the evil doesn’t belong to the essence of the Evil
reality, to ens, or to the essence of a part of the reality (a fact
that, actually, it would have irremediably compromised the
whole reality, for it is impossible to separate a part of the
reality from another), it is proven as not lasting from eternity
and as having within it a certain weakness.” (2003: 473)
473 “The evil that hurts and that torment the most, it is the evil a Evil
person produces it through his freedom. The physical evil, or
the evil committed unintentionally, it doesn’t hurt so much
the one who suffers that evil, as it torments on somebody the
evil somebody commits it still being aware he could avoid
doing it. The evil as physical fatality (death, illness, disasters),
or as product of some superior forces, or a consequences of
the committed evil, it can sustain a sentiment of the tragic
and it can be endured like a cross, with a patience that
spiritually fortifies and that is savior. Only the evil
intentionally done by a person, it causes within the one who
suffers it a moral pain, a sentiment of injustice, of
misunderstanding, and in the doer that evil it causes the
torments of the regrets, or a moral alteration when these
torments are absent.” (2003: 473)
473 “The Christian teaching says that the evil, in its proportion Evil
that is biggest than the one explainable through the human
freedom, it has its origin in the free decision of some created
spirits which were good in the beginning.” (2003: 473)
2. The Power and the Weakness of the Evil, or of the Ghosts which Sustain the Evil
473 “Explaining the evil through the personal freedom it expresses Evil
only one of the evil’s aspects and not the other one too, which
is stronger after the evil had been installed into existence.”
(2003: 473)
473 “The evil isn’t only a lacking of content act of the freedom, but Evil
it is also an act the content of which it consists in a use of the
powers of the human nature but in a manner opposite to this
nature.” (2003: 473)
474 “The evil means also a minus in existence, a minus that Evil
continuously grows up. Seeing this, the Holy Fathers said the
evil is a non-existence (μη ον), or that it is an existence
without consistency. The evil isn’t a total absence of
existence, but it is a blunting, it is an essential weakening of
the existence, a depriving of the existence of what truly
constitutes the support of the existence (το ον). By this, the
evil that entered the existence, it distorts the being and thus
it weakens the existence. Though, this distorting and this
weakening it has its origin in freedom, and the duration of it
is has its origin in consenting to the freedom. The evil isn’t
installed within being without freedom and it is not
maintained without the consent of the being. Through will,
the being can be healed, but only through the will helped by
the grace of God, which is an act of His will, having its source
in His being, and which cannot be crooked or weakened.”
(2003: 474)
474 “The crookedness and the weakening of the human nature it Evil
is shown in the passions caused by the acts contrary to the
good, namely contrary to God. These passions master upon
 the man, they show a weakened nature, in which are moving
impulses, which the man cannot keep them under control.
This is the result of the evil. The devil has too, such a
passion. That passion is not a bodily one, but it is a purely
spiritual passion. It is in the beginning the passion of the
pride, and then of the hatred towards God and towards the
people.” (2003: 474)
474-475 “The paradox of the evil consists on one hand in the Evil
fierceness of these passions, and on the other hand, it
consists in the weakness of the one who is mastered by these
passions. He cannot get rid of these passions, of their force.
The devil cannot get rid by any means, while the man can get
rid by the help of the godlike grace. It is about a strange mix
of weakness and of the will of remaining in that weakness.
And the weakness has in it a mix of violence. The weakness it
consists in the fact that the one enslaved to it, he cannot get
rid of his passions, he no longer has the power to work
differently. The envious cannot get rid of envy, and he cannot
see what it is good in the envied one. The evil is a violent
helplessness, or it is a helplessness of the violence, unsure of
existence.” (2003: 474-475)
475 “In passions and in their violence there is in the same time a Personalism
weakening of the character of person and an accentuation of
the character of nature. But it is not about the natural
nature, but it is about a nature which is called like that
because of not letting itself to be led by the freedom put in
work within person. . Animated by the spirit, the man’s
nature is a nature of the person, of the freedom, it is the
 hypostatized nature. The passions represent a getting out of
the nature from the power of the full state of person: of the
freedom, of its full subsistence. The man who is no longer
entirely human, he has become inhuman, because of he has
partially become impersonal, because of this nature of his it is
no longer fully consistent, namely in full community with the
nature from within the other persons. The personalized
nature feels in itself the power that comes to it from the full
relation with the nature from within the other persons, for it
can be through this continuously springing out and receiving
new acts and thoughts, generous and good, and in the same
time original, for in each person it finds for itself an original
expression, but in the same time standing in communion with
the other persons. This nature is profoundly human and
creator, through its opening, through its reciprocal enriching
of itself in its positive relations amongst persons.” (2003: 475)
475-476 “When the nature has fallen in everybody to the state of full Sin
depersonalization, it has been broken in pieces which do not
fully communicate to one another, in individuals who exclude
one another and who do not get spiritually enriched, but they
remains and they are sinking themselves in an increasingly
deeper egotistic spiritual poverty, each one trying to annex the
another, in order to get what that one has, without that one’s
permission. This if because of this tendency causing the same
tendency in the others, and therefore there takes place a
general fight amongst them, and a general weakening of the
nature. This state is characteristic also to the demons in the
highest degree. They coexist because of they need to torment
 one another and to fight against the good people, in a
coexistence of the fight that it has become a necessity to
them, attesting by this that nobody can live totally separated
from the ones of the same nature.” (2003: 475-476)
476 “The evil is violent not in building up the existence, but in Evil
diminishing it and in destroying it; this is the violence of the
helplessness of strengthening in existence, the violence of the
greediness of strengthening on account of others. It is a
reality’s avalanche of collapsing towards nothing by wrongly
searching for its enriching; it is the violence of a reality which
wants to keep itself in existence but without God, the source
of the existence, and without the voluntary and loving
contribution of the others, which he doesn’t ask for because
of his pride. But the collapse has its cause in the free will and
it is sustained by it.” (2003: 476)
3. The Motif of the Falling of a Part of the Angels
476 “The cause of the angels’ falling is their decision to separate Angels
themselves from God but the motif of the falling it stays in
pride. They wanted to be independent from God, to be just
like God.” (2003: 476)
476-477 “The pride explains the rebellion and the disobedience of the Evil
fallen angels. But the rebellion and the disobedience imply
the previous condition of a state of subordination and the
refusal to remain in that subordination. Thus, a further
explanation of the evil it consists in the will of some created
spirits, inferior to God, to upraise above this condition of
theirs, and therefore in a tendency of theirs, to be by essence
more than they actually are. In this it consists the positive
 force manifested in evil: in the tendency seeded by God
Himself in the spirits inferior to Him, to elevate themselves
upper than they are. The evil stays not in the actualization of
this impulse, but in its wrong actualization. They wanted to
become like God, namely source of the existence, but without
developing themselves in connection with the source of the
existence, namely not through God, not in connection with
God, but without God, by themselves, in an independent
manner. But just by doing that, they get out from the
communion with the sole source of the existence.” (2003:
476-477)
477 “Christ came for the people, through Him, “life to have and Evil
plentifully to have it” (Jn. 10: 10). All over the New testament
it is accentuated the fact that the people have life and they
are called to life ‘in Christ’. So, God wants to satisfy the thirst
for life and for increasingly more life of the created spirits. But
the evil ghosts and the people have fallen off this life, by
wanting to satisfy this thirst outside God. In this it stays the
positive force of the evil but also its weakness.” (2003: 477)
477-478 “The thirst for more life it is so tied to the being of the fallen Angels
angels than it never gets exhausted through their failures of
satisfying themselves out of sources, which aren’t real sources
of life. That’s why the devils are let by God eternally in
existence, in order to eternally demonstrate the positive thirst
placed in them by God and their eternal helplessness of being
satisfied outside God. They are eternally renewing their
ambition to be by themselves, and their envious hatred
against the One Who is the Only One existing by Himself. It is
 this too a huge force of the positive will of being and of being
increasingly more, but it is wrongly used. It is in them the
deceit that they can be not only more, through their
independence, but they also can be absolute. (Otherwise, it is
in the logic of the pride that the proud one to tend to exist by
himself, and therefore absolute). They want not to be more,
but they want to reach the peak of the absolute existence.
And they are given the possibility of eternally maintaining this
tendency, of believing that, finally, they will reach this peak.
They will eternally exist, but in the helplessness to reach the
knowledge of the source of the existence and the impartation
with it; they will last forever, but in an existence of the
spiritual life. The fact that they have been given the eternity it
contributes once more to their tireless deceit. And this deceit
is explained and increased by the fact that God has hidden
His greatness from their face, because of their spiritual
getting far from Him, so that even His existence has become
almost problematic to them.” (2003: 477-478)
4. The Contribution of the Demons to the Falling of the People and their Continuous War Against People
478 “Genesis it represents the satan’s contribution to the man’s Angels
falling, through tempting the man not to obey the
commandment of God. This work of tempting is relentlessly
continued by satan (Acts 5: 3; 1 Cor. 7: 5; 10: 13; 1 Tess. 5:
5). Satan tempt even Jesus Christ (Mt. 4: 1; Mk. 1: 13; Lk. 4:
2). The masters of the spiritual life speak a lot about a fight of
the evil ghosts against us. They use in this battle the methods
of the same deceit they are mastered by. They direct the
man’s thirst of deification on the same wrong path they are
 walking on, which ended in a failure. By doing this, they do
not want God to become transparent through man, as man’s
partner of infinite communion in love. Satan hates the
apparition and the glory of God wherever it could be shown.
By hating God, satan also hates the man as image of God and
he3 wants the man not to have any connection with God, not
to know God.” (2003: 478)
478-479 “Satan attracts the man, whenever he can, in an alliance Angels
against God. His struggle is against the man who wants to
accomplish himself into God. And he puts the people whom
he has gained for his position to fight their fellow humans
who want to persist in accomplishing themselves in God.
Satan fights even against the peace and the unity amongst
people, for in the unity of these ones it is shown the unifier
force of God, for the unity is actually accomplished in God,
through ones’ humbleness towards the others, which is also
humbleness towards God.” (2003: 478-479)
479 “Through his fight, satan attracts the people in the same Angels
platitude of the existence, in the same helplessness of seeing
the existence’s infinite perspectives, in the same darkness, in
the same fearsome minus of the existence, in the same
violence of the passions which weaken the spirit and the
capacity of seeing God. He tends to attract the people too, in
the same ‘abyss’ of the void and on this purpose he urges the
people to transgress all ‘the godlike laws in order to introduce
the disorder into creation and in order to undermine the
creation through this’.” (2003: 479)
480 “God has made also of this battle the devil fights us with, an Grace of God
 occasion for us to strengthen ourselves in good, with the help
of the godlike grace.” (2003: 480)
480-481 “Whilst the angels fulfill their positive role, a role wanted by Angels
God, of helping the people to increase in existence, in
consummation, and in that unity into God, and in really
knowing his infinite greatness and love, the evil ghosts fulfill a
contrary role in all these regards. Through the good angels
God becomes transparent to us in His infinite depths and we
stay in a dialogue with Himself; through the evil ghosts we are
attracted in the platitude of an opaque existence, a
meaningless existence, which ends in death. So that the
existence of the demons it is actually, through its weakening,
an active death, through which the inconsistency is spread all
over thing which attach themselves to the devils, and so it
becomes the existence of the people deceived by them: en
existence in death, a violent existence of inconsistent
nightmare of the helpless and tormented shadows, tied to the
surface of the reality, stretching upon other this torment of
the platitude of and of the helplessness. It is the death of the
conscious loneliness, or the death through the conscious
loneliness and helpless to accomplish the communion, but
exhaling out of it the envy upon the ones who are in a certain
communion and attracting them towards that death of the
loneliness.” (2003: 480-481)
5. The Work of the Evil Ghosts into World
481-482 “Whilst the good angels are neigh to God, ordered on diverse Angels
stages of closeness to Him, but they are in the same time
close to the people too – amongst whom the best ones enjoy a
 more accentuated noticing of the angels -, the evil ghosts are
far from god, but they are close to the people and they have a
strong influence upon the evil people. The evil ghosts are
noticed not only by some of the evil people, but also by the
spiritually progressed people. In the human passions and in
the passionate relations of the ones who are mastered by the
evil ghosts, there lurks as in a hot and pestilential mud these
ghosts, who are within them impulses related to these
passions, like the good angels have clean movements related
to the virtues and to the clean and high thoughts of the good
people. Whilst the good angels can steadfastly anchor within
the restrained bodies, but especially within the good souls
and in the clean minds, the evil ghosts are in the most deeply
anchored in the bodies haunted by passionate impulses, in
their inferior parts, but also in the minds plotting cunning
thoughts. Their incorporations are more obvious because of
they are closer to the world, to the people, because of the
people mastered by them are more numerous, because of
their role is actually to get mastery upon people, whilst the
role of the good angels it is to liberate the people, to help the
people to really be themselves, outside any pride. The
presence of the evil ghosts in the mastered ones it is shown
also in their dark, wry faces, in their unstoppable laughing, in
uncontrolled, obscene words, in reckless deeds. (2003: 481-
482)
482 “Because of the tight mastery the evil ghosts lay it on the Angels
passionate ones, we speak also about some sort of possession
of the passionate ones by demons, and about some sort of
 incorporations, about their apparitions. This closeness makes
the passions produced and sustained by the evil ghosts in
some people to become the evil ghosts’ their own. On the
other hand, because of the evil ghosts want to attract the
some people’s passions towards persons and things, the evil
ghosts irradiates out of attractive appearances laid on the
surface of those persons and things. Thus, we talk about evil
ghosts present in water, in fire, in money, in beautiful things,
and in persons of opposite gender.” (2003: 482)
482 “Saint Apostle Paul declares that the evil ghosts are spread Angels
into sky, namely around us, everywhere, that they master the
darkness of this age, namely they stretch the darkness upon
this life, opposing us not to cross to the light from beyond this
life (Eph. 6: 12). These evil ghosts tie us to the surface of the
things, as the ascetic writings say, by making this surface
beautiful, but of a non-spiritual beauty, a non-transparent
one, of presenting it as being the ultimate reality, not letting
us to understand its meanings. The Savior calls the devil as
‘the master of this world’ (Jn. 12: 31; 14: 30; 16: 11). It is
about this world seen in itself, in its opaque surface. This
corruptible but attractive surface, it can be given by satan
and it is what he promises to Christ (Mt. 4: 9).” (2003: 482)
483-484 “Being close to the people who have diverse passions and by Angels
sustaining those passions, the demons have in themselves
something related to these passions. Saint John Cassian
speaks about the eight ghosts of the eight passions (the ghost
of the covetousness, the ghost of the fornication, the ghost of
the love for money, the ghost of the pride, the ghost of the
 sadness, the ghost of the idleness, the ghost of the vain glory,
the ghost of the pride). But they work in solidarity because of
also the passions are chained to one another. Even the pride,
which is the most spiritual passions, it is the product of tying
to the surface of the world, a not-seeing of God as infinite
support of the world. This seeing would take from the created
spirit the occasion of being proud. The sadness comes without
our will, almost unnoticed, for the lack of success in worldly
things of bigger of smaller importance. It can reach to despair
and suicide. The evil ghost comes close, firstly, like an ant,
and then he grows up, slowly, and he finally becomes a lion.
He makes some people mute because of sadness, and others
deaf to the words of others. But this ghosts works upon the
body and upon the surrounding world, by producing
attractions or damages in it, in order to sadden us, in order to
anger us, in order to weaken our faith in God.” (2003: 483-
484)
484 “The fight against the temptations from the evil ghosts it Christ
requires finesse, in order to notice them from the beginning,
but also a strained effort and a tireless tenacity, in order not
to let us taken in mastery by them. But this fight cannot be
fought by the man alone. The power and the success of this
fight come to it from the clean body of Christ that is source of
cleanness.” (2003: 484)
484-485 “While satan has compromised the body and its human Christ
sensitiveness and the sensitive surface of the world, Christ
has restored the value of the body and of the sensitive world.
Christ has made soul bearer of godhead and by doing this
 Christ restored the purity of the body and of its sensitiveness
and the role the world has to be a transparent of God. Christ
has shown that the evil isn’t fatally tied to the body and to the
world. Christ has restored in the same time the power of the
human will of keeping the body not-mastered - through
sensitiveness – by the world’s surface. The body and its sense
have become in Christ what they must be: an organ of clean
perceiving the sensitive world; and the world, it has become a
place transparent to the presence of God.” (2003: 484-485)
485 “If the evil had been existentially tied to the body and to the Evil
world, the embodiment of the Son of God would have been
meaningless. Likewise, if the man had been irremediably
taken in master by evil. Only for the evil hadn’t been
essentially tied to the man and to the world – and for the evil
hadn’t been produced out of exclusive initiative of the man,
who wasn’t only author of the evil, but also a passive victim of
the evil, and who protested by what had remained good in
him, relentlessly, against the evil he is attracted to -, the Son
of Man embodied Himself having the power to break just
through the body the devil’s things (1 Jn. 3: 8).” (2003: 485)
485 “On the other hand, a real progress of ours, and of our Christ
relations with our fellow humans, it cannot but bring us the
fight against passions, helped by the grace of Christ, Who
opposes Himself to any falling of the human nature under the
slavery of the passions.” (2003: 485)
III The Falling of the Protoparents and Its Consequences
1. For How Long It Lasted the Primordial State?
486 “We do not know for how long remained the man in the Man
 primordial state. But le didn’t succeed in consolidating
himself in the obedience to God and to progress in knowing
God, for if that had been the case the falling wouldn’t have
taken place so easily, or it wouldn’t have taken place at all.”
(2003: 486)
487 “We could deduce that the primordial state lasted for a very Man
short time, because of in this state that is in the middle
between obedience and disobedience, the protoparents must
manifest themselves from the beginning either by obeying, or
by disobeying. If they had manifested themselves for a while
by obeying, they would have started to accustom themselves
into good, and the falling would have become more difficult.
Therefore, it seems that they let themselves to be quickly
tempted by disobedience. The primordial state would indicate
rather the state the protoparents came to existence with,
through the creator act of God, and into which they were
called to persist and to advance in, as in the normal state of
theirs.” (2003: 487)
499 “The man fell out of imprudence and out of the laziness of Man
doing an effort to use his freedom. God wanted the man to
grow up in freedom and through his own effort. The freedom,
as sign of the spirit’s power, it isn’t only a gift, but also a
result of the effort. The man has been refusing this effort ever
since the beginning and he has fallen into the slavery of the
easy pleasure of the senses. God has instilled the spirit to the
man. But the instilled spirit was in great measure only a
potency which had to be actualized by man. By commanding
the man not to eat out of the tree of the feeling without being
 guided by the freedom of the spirit, God actually commanded
the man to be strong, to stay free, and to grow up in spirit, or
in freedom. This commandment called upon the man’s liberty
itself.” (2003: 499)
489 “The falling of the protoparents from God, it formally Sin
consisted in an act of disobedience. By this act itself, they
broke themselves internally, from God, from the positive
dialogue with God. They no longer answered God, believing
that through this they affirm their freedom, their autonomy.
Actually, this act was the beginning of the egotistic closing up
of the man in himself. By this the man has become his own
slave. The man will be free only if he is free of himself too, for
others, in love, if he is free for God Who is the source of the
freedom, for He is the source of the love. But the disobedience
uses as occasion the commandment of not to taste out of the
tree of knowing the good and the bad.” (2003: 489)
2. The Meaning of the Tree of the Knowledge of the Good and of the Bad and of the Tree of Life
489 “The Holy Fathers let us understand that through the tree of Creation
knowledge of the good and of the bad and through the tree of
life, it is being perceived the same world: looked at through a
spiritualized mind, it is the tree of life and in sets us in
connection with God; and looked at and used through a
feeling untied from the spiritualized mind, it represents the
tree of knowledge of the good and of the bad, and it detaches
the man from God.” (2003: 489)
491 “The evil cannot conquer by itself. The evil adorns itself with Evil
the flower of the good. The man preserves in himself an
indelible remnant of the good. The man must deceive himself
 with the opinion that the sin he is being committing it is
justified by the good. The evil is ambiguous because of the
helplessness of standing by itself. From here comes also the
perversity any tempter must employ in order to convince
somebody to do the proposed evil, by presenting that evil as
being good. Of course, the one who lets himself to be deceived
he preserves in his deceit a dose or lack of sincerity. He
consents to be deceived and he realizes that he is being
deceived. But the need to deceive himself it is a minimum
good remained within him, like some sort of shaky bridge, the
evil enters by using it. Without this, the evil cannot enter
him.” (2003: 491)
492 “The evil offers sweetness or an initial good, but it shows its Evil
destructive effect in the end. The devil doesn’t need to deceive
the man too much regarding the beginning because of the
beginning is conqueror by itself. The devil needs to appease
the man’s soul against fearing the end, or against the
consequences of the evil deed. As long as the voice of God,
which was resounding in the profound and sincere conscience
of the woman, it tells her: ‘If you eat from the tree, you will die
with death’ and she opposes this fear to the tempting whisper
of the snake, the snake keeps telling her, by deceiving her:
‘You won’t die, but you will be like God’, and then the snake
strengthens this appeasing, concerning the end of the evil
deed, by showing her the initial sweetness.” (2003: 492)
493 “According to the interpretations of the Holy Fathers, the Evil
knowledge of the good and of the bad, achieved by joining the
activity of the senses with the sensitive aspect of the world, it
 consists in a knowledge of the passions born within man, and
according to the special interpretation of Saint Basil, it also
consists in the fight against these passions. By and large, out
of the patristic interpretation it turns out that, by falling, the
man was given the knowledge of the evil within himself, but
the man hasn’t been totally overwhelmed by evil but he
preserved a position against the evil too, but without
succeeding in bringing this fight to the victorious end.” (2003:
493)
3. The Ambiguous, Contradictory, and Deceiving Character of the Fallen State of the Man
493-494 “Out of the reciprocal involving of the state of disobedience as Sin
a getting far from God, and of the passionate impulse, born
out of the mixing between sensuality and the sensitive aspect
of the world, it results a more complex meaning of this sad
knowledge of the good and of the bad, or of the man’s falling.
It turns out the disobedience, the pride, the egotistic lust of
ours, as weakening of the spirit. And they cause a narrowing
of the knowing of the creation of God, the man looking at
what he can dominate and at what can satisfy his bodily
needs and pleasures, which has become passions. The bodily
passion at their turn, they will sustain the pride of the man
who satisfies them. The man will be proud of his exclusively
material needs and passions; these ones will be justified by
his proud claiming that he is an autonomous being.” (2003:
493-494)
494 “This narrowed knowledge it is adapted to the understanding Knowledge
of the world as being the ultimate reality, but as a reality with
a character of an object meant to exclusively satisfy the bodily
 needs of the rational creature, which have become passions.
This knowledge is being adapted to the human passions and
pride, under the power of which the man has fallen, and it
sees in creation a vast and ultimate opaque object, without
any transparency, without any mystery which to exceed it. It
is a knowledge that started through a spiritually undeveloped
man and it has remained according to his measure, and
stopping by this the man’s spiritual growth in connection with
the horizon from above the sensitive world. It is a knowledge
that covers what is essential in creation, and therefore is
knowledge in the ironical sense God speaks about it in
Genesis 3: 22. It is a knowledge that won’t ever know the
ultimate meaning of the reality, the reality’s purpose.” (2003:
494)
494-495 “The difficulty of knowing the transparent character of the Knowledge
creation and of the own person who opens their infinite
meanings, it comes also from the fact that both the creation
and the human person are no longer able to stop the
corruption process that leads each man to death. If Adam
hadn’t committed sin, the conscious creature would have
advanced towards some sort of ‘stabile’ movement, in
increasing convergence and unification of the parts of the
creation, of the man himself, and of the people amongst
themselves and with God, in a movement of the universal
love, in an overwhelming of the creation by the godlike Ghost.
Through falling, there entered the creation a movement
towards divergence too, towards decomposition. Only through
Christ, as embodied God, the creation’s parts started to be
 recomposed, in order to make its future transfiguration
possible. This is fro out of Christ it is poured within creation
the unifier and eternally living Ghost.” (2003: 494-495)
495 “We mention that in the Orthodox vision, the world hasn’t Knowledge
become totally and fatally opaque after falling, neither the
man’s knowledge has been totally narrowed to a knowledge
adapted to an opaque, not-transparent world. The people can
partially cross through this opaqueness through another type
of knowledge and they often do it. But the people cannot
totally overcome this opaqueness and knowledge adapted to
it. These ones remain dominant structures.” (2003: 495)
495 “The world makes sense only by the fact that it can be led, World
being malleable, towards a mode of superior and eternal
existence, towards the consummate truth of good, consisting
in the love and in the union between world and God, between
people and God, and amongst the people themselves; namely
only if the world it is seen as a transparent environment, in a
process of thinning towards the relation of full love between
God and people and amongst the people themselves.” (2003:
495)
495 “The creation has been organized in order to be a place God Dialogue
can speak within it, and God can work within it, in order to
achieve the goal of full love between Him and people, a place
where we can answer God by our word and deeds, by
engaging ourselves on the road of this developing communion,
a communion that God wants it. The creation fulfills its
purpose as long as it remains a place where our being can
maintain a dialogue with God, and only if still remains, even
 partially, seen as a gift from God, as basis of the superior gift
of the salvation, through which the creation will be escaped
from the present state of corruption and death.” (2003: 495)
495-496 “The world was created with the qualities corresponding to World
the purpose of being the basis of the superior gift of salvation.
By falling, the world has become, though, mostly opaque, the
withdrawal of the godlike Ghost out of it weakening the
world’s feature of being a transparent environment between
God and people and amongst the people themselves. Through
the withdrawal of the ghost out of the world and out of the
man, the world no longer has the original malleability, neither
the man has that force of the spirit which to enable him to
lead the world towards its full state of communication
environment between God and man and between man and his
fellow humans. The world still allows on each point of each
causal series the choosing of some causal directions, and
even the accomplishing of some effects, which overwhelm the
effects staying in the power of the natural causality. But the
world no longer gives the possibility of an easy using of its
entire malleability, and amongst people rarely can be found
some who can gain through effort so much spiritual force
through their connection with the divine energy, than to
overwhelm the natural causality itself, and who to open an
exit and a view towards the future horizons of the full
meaning of the existence, of the life’s plenitude, of the good,
and of the true spirituality.” (2003: 495-496)
496 “Just through these penetrations into a superior horizon of Uncreated Divine Energies
the full good, we felt that this could be done peremptorily, if
 our spiritual powers would be unified and strengthened, if the
rationality would always be united with the love. In their
insufficient union, in the weakening of each one of these by
their separation, in their divergence that doesn’t allow either a
fully understanding knowledge or accomplishing the good
without shortcomings, we feel a reserve of the sin. In
Paradise, Adam was seeing with a full of love mind, with a
soul filled up with the power of the godlike Ghost, not only for
Adam himself was fully unified, but also for he was living in a
creation full of godlike Ghost. There was no separation
between creation and the world of the divine energies,; there
was no contradiction between the man’s tendencies and the
godlike superior powers. Adam had the endless dimensions of
the profoundness opened; he easily could remain on the
stages of the good. The opened to infinite creation it was
shunning him from narrowing, and didn’t appear to him as a
narrow, closed reality; being the creation associated with the
rationality, it was widening its dimensions to the full
meaning, for the human existence wasn’t being cut off, in a
short time, by death.” (2003: 496)
496-497 “For the ones who rise up into Christ, from this narrowing of Personalism
the creation, death doesn’t have the last word. The existence
stretches infinitely beyond death. The rationality achieves to
them its full meaning, and the existence does the same. They
see ensured their eternal duration, according to the value of
the person they feel it. The eternal value of the human person
is ensured by the fact that itself the supreme basis of the
existence has character of person, as partner of communion
 and of eternal love, to the man. Reentering in the communion
with God escapes the man from eternal death.” (2003: 496-
497)
497 “By renouncing to the communion with God and with the Communion
fellow humans, the man has narrowed his knowledge to
knowing the world as an object. The man weakened in
knowing the divine Subject superior to the world, because
knowing the divine subject is it accomplished in communion
with Him, and it doesn’t give the man the possibility to be
sovereign upon Him. By wanting to fully know everything, or
only rationally, the man limits his knowledge only to the
aspect of object of the world and of the human body. BY
remaining with the strictly rational knowledge of the nature
and of his fellow humans, the man has separated the
knowledge from the understanding of the creation as gift of
God and from the love of God as continuous giver of this love,
and of the fellow humans as partners in a dialogue of love.”
(2003: 497)
497 “One cannot say that knowing the nature’s rationality Paradox
through the mediation of the human rationality it doesn’t
represent at its turn a development of the human spirit. We
have thus, also in this, an ambiguity, that means a
simultaneous increasing and weakening of our powers,
symbolized by the tree of the knowledge of the good and of the
bad.” (2003: 497)
497 “Knowing the world exclusively rationally through Knowledge, Communion
separations, limitations, and generalizations, to which the
man has reduced himself, it doesn’t give the man the
 knowledge of the entire existence and it doesn’t provide the
man the entire spiritual life, because it leaves the man
outside the communion with the supreme Subject and with
the subjects of his fellow humans. It leaves the man lacking
the eternal life and lacking the knowledge perspectives of an
eternally new reality, which are provided by the communion
with that Subject and with the others.” (2003: 497)
498 “Saint Gregory of Nyssa draws our attention upon the Personalism
amazing fact that also in the center of the Paradise there was
the ‘tree of life’ too. This means that both trees were in the
same central point, because of there cannot be two central
points. This can mean that in the same world, exclusively
perceived through senses and through the rationality put in
the service of the senses, there is a source of some good that
is not good; but being perceived in its signification by a more
deeply seeing rationality which, on the opposite, it takes the
feeling in its service, it is a source of life. Therefore ‘the tree of
life’ it is either the same world perceived through the ‘mind’,
or it is God, seen through the world that is thus perceived. A
‘tree of life’ it is any persons of another subject, who is the
source of my life, through his love for me; and the ‘Tree of life’
by excellence and all-comprising, is the absolute Person, as
source of the endless love for all the people and of the love of
all persons amongst themselves.” (2003: 498)
498-499 “A question would be: what is the meaning of the saying from Divine Uncreated Energies, World,
Genesis that, God has banished Adam and Eva from Paradise, Personalism
in order not to eat from the ‘tree of life’ and to be alive? How
could they eat out of world through ‘mind’ and to be alive,
once they fell off this capacity? It didn’t cease the world, by
the people’s falling itself, to be a ‘tree of life’? Or, didn’t hide
itself the ‘tree of life’, consequently to the falling, in the
world’s deep? Maybe the Genesis tries to say just this, even if
it attributes it also to a special act of God. Adam and Eva fell
from the capacity of seeing God, because the world became
non-transparent, and because God retracted Himself from
their sight. God didn’t behave passively to their falling: they
were removed from the ‘tree of life’ also because this tree was
removed from their sight. The world became non-transparent
and producing death and corruption not only because of the
people’s deed, but also by the act of God, Who withdraws
some of His energies from the world. The fact that it is said
that the ‘tree of life’ has remained somewhere the people were
removed from, it might mean that the world has remained in
itself a potential ‘tree of life’ , it has remained potentially
transparent, but the people have fallen from this knowledge of
the world. They no longer saw the world as ‘garden’, as
Paradise of the fullness, through which ‘God was walking’;
they have no longer seen the world in its signification open to
the infinite of God as Person. It is meaningful that the saints,
who through Christ raised themselves above the exclusive
attachment to the creation, they seen in creation reliefs and
dimensions, hidden from the ones who do not know anything
else but the world. Saint Simeon of the New Theologian
describes the order of the eternal life, which he partially saw
still being him in this life, in colors of untold beauty and
harmony. One can say that just the ones who get attached
 exclusively to the surface of the creation, they are the ones
who lose the vision of the creations’ depth into God, they lose
the world as ‘tree of life’ and as goblet that can invite us to the
godlike life without death, and they are outside the world like
a ‘garden’ God walks through it, because of they persist in a
world that, in addition to wheat, it brings forth ‘thorns and
thistles’, in a world of sweats, of the pleasures mixed with
pains.” (2003: 498-499)
499 “According to the Christian faith, in hell the sinners are in the Hell
darkness from outside the real world.” (2003: 499)
499 We see the envious people make ugly the faces of the human World
persons and their things. They do not see the light coming to
them from another plan. The persons’ dimension towards
infinite it remains hidden from them, likewise the
transparency of the things towards the infinity of their
ultimate Cause as Person. The big envious, satan, he cannot
stand the world as beautiful and ordered work of God, and he
brings only disorder into the world, and he is the embodiment
of the ultimate ugliness. He hates not only the people but the
entire world too, and he tries to impede the people to see the
world’s beauty, by trying to reduce the world to a simple
object of inferior lusts and to a motif of strife. He attracts the
people too, towards this image of the world, in order they to
forget about God, about the depths of the spirituality and of
the kindness.” (2003: 499)
499 “The people who do not let themselves to be tempted by satan, World
they finally discover the real greatness and beauty of the
creation, in the same time with the unveiling of the godlike
 Ghost, Who has turns back within them and within the
world.” (2003: 499)
499-500 “The absence in hell of the life into God it is also an absence World, Hell
of the world’s normality, a transformation of the world in a
pilling up of hallucinating shadows carried on by chaotic
movements. It is a sinking in a nightmare, in the pseudo-
reality of the self detached from the consistent reality of the
world, as transparent means of the plenitude of life of God. In
heavens, all the things were beautiful for they were
concretized gestured of the love of God perceived by Adam
and Eva through their love. After falling, in existence appear
also ugly, poisoning, monotonous features, or the sinner does
them to be so. The creation, by and large, it loses the way of
the good unmixed with the evil, the depths open to the infinite
knowledge, and it brings into light, through the sinner, a way
mixed with pains, with many failures, and with lack of
fullness.” (2003: 499-500)
500 “The Christendom relates to the sin, or to the breaking from Hell
the Ghost of God, the diminishing of the soul’s life, of the
soul’s death, and therefore the illnesses, the corruption, and
the physical death. Through the sin, of through the
withdrawal of the godlike Ghost, the creation weakens in its
vital resources. Our being itself, in the state of sin, it can
advance to the egotism of the singularizing, so that it almost
no longer knows that it really exists. This state, by becoming
permanent in hell, it is the eternal death, after the death as
separation of the soul from the decomposing body.” (2003:
500)
4. Knowing the Good by Practicing It in Communion
500-501 “By choosing, because of his pride, the individualistic rational Good
and objectual knowledge of the reality, Adam applied it to the
question of the good too. But the good, and even the
existence, outside the communion with the divine Subject and
with the human subjects, they have a doubtful character, and
therefore knowing them it is doubtful too. This fact sinks our
being into an immense sadness. Fallen into his pride, Adam
wanted to decide by himself what is good and what exists. The
good and the existence are thus reduced to the state of
objects in order to match the narrowed and proud limits of
the rationality of the lonely individual. They are adapted to
the momentary interests, and strictly egotistic pleasures. The
good and the true existence cannot be known and cannot be
experienced except in the loving relations with the other
subjects. You must respectfully listen to the other, in order to
discover other point of views and in order to know his
ceaseless novelty. You must listen to him in order to
understand what he expects from you. Properly said, the good
he expects from you and you expect from him it consists in
this: in being one to another a source of novelty, of
communion, and of love.” (2003: 501)
501 “The evil is no longer evil when another person communicates Love
with you and you communicate with him. It is a good to be
with another ‘for better and for worse. The evil is overwhelmed
in communion, for this is a fulfillment of being. And the good
is no longer good when you impose it to another person, but
you do not love that person, and you keep yourself at a
 distance from the communion with that person. The other one
actually needs your love, and you need his love. By this you
give him everything, and he gives you everything. In the
other’s need of your love you ascertain that you really exist,
and in your need of his love you ascertain that he exists in a
way that is superior to the objects; you ascertain that he
accomplishes you, and by this you experience the good. But
through these you ascertain that you exist by strengthening
the other, and he exists by strengthening you in existence.
And the love means remaining into communion.” (2003: 501)
501 “The true good for each person is in communion; a good Communion
experienced in individual isolation it doesn’t exist, or it
doesn’t last for long. The good is the answer of another to
your need for love and your answer to his need for love. The
good is the continuous exercise and in concrete relation, of
the man’s responsibility for his fellow humans. The good is
the result of a true knowledge. And the true knowledge is the
knowledge in communion. The true rationality is in the same
time: word, communion, participation to reality – and the
highest reality it is that of the person. The solipsist reality
isn’t but a speck of rationality. It becomes the instrument of
all the sophistications, for the profit of the egotistic impulses
and the means of justifying any evil.” (2003: 501)
502 “According to the Christian teaching, if I orient myself only Love
according to my rationality in deciding what is good to the
other and what is good to me, I proudly and egotistically make
use of my rationality and I get out from the truth and from
the good. In such a case, I do not strengthen my existence out
 of the communion with another. Such a decision cannot bring
me ever a good for me and for another; it cannot increase my
existence out of another and his existence from of mine. Only
the love or the communion in freedom is the source of the
good; only the love strengthens the existence of the two ones
in common; or, only the decision from and for love – or made
in common out of love and for the reciprocal love – it serves to
the true good, and not the singular decision according to a
norm established individually.” (2003: 502)
502 “According to the Christian doctrine, only the one who serves Love
is saved (Mt. 20: 26-28). If I want to serve through rationality,
my good and the good of another, I won’t be able by any
means to do that only by my rationality, but I must consult
also his rationality, for each one starts from concrete
circumstances and needs, and, anyhow, the final good is
clarified in dialogue with that one. I must not submit the good
to the individualistic rationality but, on the opposite, I must
submit the individualistic rationality to the good, or to the
superior rationality of the communion from love; I must
submit the rationality to the live.” (2003: 502)
502 “From Genesis it turns out that, by tasting from the tree of Good
knowledge of the good and of the evil, the man wanted to
know only a good and an evil of himself, related to the nature,
related to a nature the man doesn’t feel himself indebted to,
and he doesn’t feel any responsibility for. Only towards
persons the man feels a responsibility; and the good it
consists in nor taking advantage of nature as object, but in
accomplishing this responsibility, or the duties towards
 people and in using the nature on this purpose.” (2003: 502)
502-503 “A good conceived only as individual profit from nature, it is Good, Personalism
an inferior good, a bodily and egotistic one; it is not a true
good not even to the one who conceives it like this, for it
doesn’t develop the individual towards the man as person.”
(2003: 502-503)
503 “The good is achieved only by exercising a responsibility, or by Good
fulfilling some duties towards other persons who need my
help in order to develop themselves, as I need their help too.
The good is what must be done, not what it is. Therefore, the
good is something different from the nature’s rationality
reckoned only in what it is, and not in what requires
becoming through people, in order to bring the people above
itself and above each one of them. The good consists in loving
another like on yourself.” (2003: 503)
503 “The good is manifested through the mediation of the nature Good
in some people’s deeds for others. The nature’s fruits must be
processed and given to others, and not to be egotistically
used. That’s why God gives the people, as therapeutic, the
ascesis of the work. To this it has been added the cross of the
pain, which spiritualizes even more the joy for the sensitive
things.” (2003: 503)
503 “The good is known only in the loving dialogue with the Good
others, in restraining the egotism and the pride. A good which
I impose it to other according to my rationality, it won’t have
any transforming force. Of course, the good is though
imposed, but in another mode: when it irradiates as
accomplished force from another subject who has become
 himself good, when it is manifested as love of that subject for
other subjects. The good irradiates in the most accentuated
manner and without interruption from the supreme Person,
Who is the supreme good from eternity.” (2003: 503)
503 “Only from the good that irradiates within the human persons Good
from that supreme Person, the human persons are sustained
in their impulse of accomplishing the good amongst them,
through the increasingly developed communion.” (2003: 503)
503-504 “The good is a necessity of the human nature and its concrete Good
form is being lived and it is being established by the human
persons in their relation of each time, but also depending on
their relation with the unconditional imperative imposed as
eternally existent and continuously communicated by the
supreme Being. That’s why, the commandment of love it is
given by Christ associated to the love for God. In this mode it
is being accomplished the likeness of the people to God. The
imperative of the good it cannot be imposed by a nature, but
by the supreme Person, just by the fact that the supreme
Person manifests Himself in the relations with us, ceaselessly
and without diminishing, as being good. This imperative is
accepted by me only because it is a calling to love, as answer
to the supreme Person’s love.” (2003: 503-504)
504 “Without acutely feeling this imperative of the good, our Good
increasing in good it has not power to be accomplished.
Nobody succeeds in imposing the good in his relation with
others, except by dominating his inferior impulses which have
a violent egotistic character. By refusing the position of
obedient and responsible subject in the dialogue with God -
 the One Who does good to everybody and Who asks the good
to be fulfilled by everybody amongst themselves – the
conscious creature has weakened the position of obedient
creature towards his fellow humans, by affirming his inferior
and non-dialogical impulses of the egotism.” (2003: 504)
504 “The conscious creature has refused, while still in Paradise, Good
the true reality of the good, as answer to the request of the
One Who does the whole good, or as simply answering the
request of the ones who need his love, by choosing the false
good of the egotistic pleasure squeezed to the nature, and by
rejecting from the beginning the dialogue or the communion
as true good, for the false good which is the fruit of exploiting
the object for purely egotistic interests. The criterion of
appreciating the good it no longer was to him the request for
love of the another and, above all, of the One Who does the
whole good, but the egotistic lust, by giving a rational ground
to an irrational impulse, and which uses egotistically the
rationality in order to justify the egotistical lusts. The
conscious creature has perverted, by doing this, the
rationality: he has become sophist.” (2003: 504)
505 “Each individual, by placing his rationality and his work in Man
the service of the egotism, instead of the rationality to serve to
the harmony, it has served the fight and the division. Each
one wanted to command the others, in order to serve him.
Each one has been spiritually impoverished, no longer
wanting to listen to the others opinions, to truly know them,
to open themselves to them, to spiritually enrich himself from
them, and this is because he wanted to enrich himself only
 from bodily exploiting them, by force, and not from the
benevolent generosity of their love. From the desire to use the
sensitive nature without work, he advanced to the will of
having the nature’s fruits by others work.” (2003: 505)
505 “The poverty of the spirit brought the spirit’s weakening and Man
death, fact that led to nature’s corruption and to physical
death. By losing the habituation to see others as free and
loving subjects, and those ones by becoming opaque to his
spiritual horizons of the existence, by no longer
understanding the infinitely superior value of the human
subject in comparison to objects, and by not paying respect to
the human person, the man neither understood the quality of
subject of the foundation of the entire reality, and he reduced
that too to a level of a substance, of a law, of an object
available to his egotistic-aggressive knowledge. Being reduced
to himself as central reality, amidst a mute and deaf world, a
not free and an unconscious world, the conscious creature no
longer understood either on himself without a blind impulse
towards biological satisfactions, and he looked like at an
oddity and like at an annoying the life factor, the spirit from
within himself, as like at something contrary to the nature,
like at a unnatural excrescence, which he mustn’t take it too
much into account.” (2003: 505)
505 “By getting, in some measure, out of the clear dialogue with Man
God, the conscious creature has lost the occasion of knowing
the meaning of the word of God had by the world, and His
endless and deifying words related to the basic word of the
creation and the flourishing of ever higher meanings on the
 world’s network of meanings.” (2003: 505)
5. General Conclusions
506 “The Christian teaching believes that through sin the creation Sin
has become, from transparent curtain of the love between us
and God, a wall in some measure opaque, between us and
God: therefore it is no longer a motif for union between us,
but it is now a motif for separation and strife between us. The
earth had been defiled through the Adam’s sin, and through
the sins of Adam’s descendants, sometimes to the staining
with the blood of the murders, of the wars caused by people’s
egotism, greediness, and envy. The people crooked and
covered to one another their image, through lack of love and
despise.” (2003: 506)
506 “In many cases, the uncontrolled body, in its greediness for Sin
the things of the senses, it has covered the soul, and the soul
dominated by the inferior egotistic passions it has lost the
sensitiveness of the conscience and therefore the
transparence to God and to the fellow humans. Often the
individual dominated by shameful impulses, he has tried to
hide his interior from people and from God.” (2003: 506)
506-507 “The human being cannot lose the quality of responsible Sin
being, even if often refuses to give the true answer. The
Adam’s will of hiding himself from the face of God, for getting
out from the communion with God, it cannot be completely
done, but it has caused in a certain measure the creation and
our being to become non-transparent to God and to the
fullness of the richness and of the love possible amongst
people. Through this, the human being often reached a
 tormenting loneliness, like the one of Cain. The sin has
introduced amongst people: egotism, lust for unessential
things, spiritual weakening, death of the soul followed by the
body’s death and the eternal death. The sin has brought and
caused it to increase, the getting blurred of the most essential
and the most beautiful dimensions of the existence: the
dimension of the infinite spirit and of the endless
consummation in the spirit, the dimension of untold beauty of
the fellow humans as sources of always clean and refreshed
love, the dimension of the integral good easy to be
accomplished. The integral meaning of the existence has
become, thus, difficult to be understood, causing countless
divergent opinions, and causing fight amongst people. The
sure horizon of the value and of the imperishable existence of
the human person, it has been blurred.” (2003: 506-507)
507 “Of course, either the good, or the light, either the connection World
with the source of the imperishable life, they haven’t totally
disappeared from the existence of the creation. The light has
been continuing to lighten into darkness, the good has been
continuing to ask his right in face of the human conscience
and it has never renounced to fighting the evil. The kindness,
the friendship, the noble aspirations, the hope for the
person’s immortality it has remained as a sun impossible to
be totally covered by the fugitive and actually quite
inconsistent clouds of the evil.” (2003: 507)
507-508 “Before Christ, the sin impeded us to reach and to persist in Sin
the full communion with God and with the fellow humans.
The sin placed obstacles in the way of the integral
 accomplishing of the noble aspirations inscribed within our
nature. But the ‘image of God’ within man, it has been only
blurred and weakened, but not totally erased. Just from here
it comes the torment of our being: from the fact that it cannot
be appeased to inferior satisfactions, to evilness, and to the
perspective of the eternal death, And this is because our being
continues to preserve a discontent conscience and a
sufferance for not accomplishing the thirst for the communion
with God, a sufferance for falling off the communion with
God, for falling off the quality of image of God. Our being
cannot be appeased with the minus it has, and that’s why our
being searches for the plus, but in a mode that at its turn it
increases the minus. Our being tries to escape death by all
sorts of accomplishments - in immanence - which lack the
eternal durability. Especially these ones cannot escape the
man from death.” (2003: 507-508)
508 “This state of pain and death must not be considered as a Sufferance
punishment for ever imposed us by God. God, for love, he
always works as love and just through these difficulties He
brings us to repentance.” (2003: 508)
508 “By and large, the tragic state the world is in after the falling, World
it is not the consequence of an act of God, but the exclusive
result of the Adam’s deed. By no means, this state of pain and
death it must be considered as a punishment God imposed it
to Adam. God as love, he always works with love. The love
doesn’t create any evil. The slavery of Adam is the natural
consequence of his defeat, his pain is the physiological result
of his own traumatizing by deviating from his path and death
 is the result of getting far from God. Reckoning that god is the
cause of the pain and of death it is an essential straying, it is
a real insult addressed to Him. On soteriological plan it is a
real heresy, for it deprives the Cross of Christ of its real
historical and anthropological content, that one of the victory
upon satan, and it transforms the Cross in a simple
instrument of pain and of taming the ‘anger’ of God.” (2003:
508)
509 “Neither the corruptibility nor the death is punishment from Sin
God, but they are consequences of our estrangement from the
source of the life. They aren’t meant to last eternally, but God
transforms their meaning in means of healing the evil.
Without this change, the punishment for sin it would be
eternal.” (2003: 509)
509 “The pain and the death, as consequences of the sin, they Sufferance
also become means against the sin, not only because they
stop us from endlessly repeating the sin, but also because
they become crossing towards the real life. How can this be
explained? By the fact that the spirit is being strengthened by
enduring sufferance and death. On the other hand, our being
endures the pain by knowing that, by opposing the pain to
the pleasure, our being gets out from egotism and opens
himself to Gog; our being endures death for he knows that
death isn’t the ultimate reality.” (2003: 509)
510 “The pain and the death surpass positively the corruption and Sufferance
the death, for they are endured with the faith in God. In this
sense they are also a sacrifice brought to God, when they are
endured with faith in Him and without protesting. But not
 only into Christ, has the death fully fulfilled its purpose of
defeating death. The man, opposing himself the pleasure by
accepting the pain and the death, he defeats the pleasure and
the pain. But the man doesn’t oppose the satisfying of any
bodily need, namely to the irreproachable affects, which
entered the nature through sin. They are necessary in order
to sustain the life, but also for the occasion they give the
man’s effort to stop satisfying what is beyond necessary. The
man must remain the guard of a border. There he encounters
God. The sad state our being has reached in, because of the
sin, it is due to the falling off the ontological-dialogical
connection with God.” (2003: 510)
510 “The weakening of the man’s capacity of knowing God as Sin
Person through a transparent world, of living in communion
with God and with his fellow humans, it meant not only a
withdrawal of the grace of God, but also a weakening of the
image of God within man. But in this way the man hasn’t
been totally destroyed. The man has the aspiration towards
an infinite knowledge, within which it is hidden the thirst for
God, knowledge that sometimes it intuits this thirst; the need
for good it has never been totally erased from within man,
though we do not always conceive the good as communion.
The communion with the fellow human it has remained at its
turn in a weakened state.” (2003: 510)
IV The Godlike Providence and the Unfolding of the Plan of Salvation and Deification of the World
511 “The providence and the plan of the deification of the creation Deification
and of the human being it is not hindered by the sin that was
introduced into world, but the sin only determines that in
 Providence to be taken in account the conditions of the
mankind’s sinful state, and the deification plan to include in
itself also the deification of the mankind.” (2003: 511)
511 “The Providence preserves and leads the world despite the Deification
world’s sinful state. This means that the world isn’t
compromised and it won’t be brought to the total destruction
by the force of the evil, but the world still keeps its value to
God and it can be preserved by Him in a state in which the
mankind can be led towards salvation and deification and it is
actually being led towards this target.” (2003: 511)
511-512 “Because of the evil isn’t a factor acting identically in order to Providence
maintain the world further in the state the sin has introduced
it into the world, the preserving Providence, at its turn, it
doesn’t act always identical in maintaining the world in
existence despite the shortcoming from within the world. The
evil searches - by the always new initiatives of the evil ghosts
and of the people influenced by them - for maintaining the
evil within world, in new forms, and for imprinting the evil
increasingly deeper into the world, by hoping for the total
destruction of the world; the Providence, at its turn always
new in its modes of maintaining the world in existence, of
defending the world, it is using both its own forces and the
good actions of the people – either the people always support
the good or they do it intermittently. Through the
multiplication of the people as factors of the good and of the
evil, always original but having the memory of the past, God
leads the world to always new phases.” (2003: 511-512)
512 “The world is being brought, even through the conservator Providence
 Providence, forwards. In other words, it is difficult to discern
between the conservative Providence and the governing
Providence.” (2003: 512)
512 “The dynamic sense of the conservative Providence it is Providence
though activated more accentuated on the plan of the history
of the conscious human beings, of their development. The
Providence helps here the forces of the good not only for
maintaining themselves and the mankind in the same forms,
but also to fence up and to counteract the new forms of action
of the evil.” (2003: 512)
512 “It is being maintained thus the equilibrium between the evil’s Providence
forces and the forces of the good, being in the same time
reconciled to a progress of the conscious beings. A laziness of
the good in developing itself it wouldn’t be any good. The
conservationism of an imperfect state it is an evil too. But,
after the falling into sin the progress into good it is being done
in a struggle against the evil; the evil, by the ambiguity
characteristic to it, it bring ideas and impulses which are to a
point good, and which in this state no longer produce the
opposition of the good, but it determines also the ones who
serve the good to accomplish with sincerity and fuller the idea
and the impulses which are incompletely or apparently good,
though they belong to the evil’s forces. Actually, no
conscious being can totally escape the force of the good.
Thus, God uses both the evil forces and the good force, in
order to lead the history towards higher stages, ultimately
towards salvation and deification, and this is for the
Providence implies the synergy between God and the
 conscious creature.” (2003: 512)
512-513 “The leading of the world forwards, as work of the Providence, Providence
that is done with the collaboration of the world, and it cannot
be totally separated from a certain creator, progressive work
of God, though it is different from the Creation itself, for it
uses the foundation laid through creation. For instance, also
through synergic Providence, God leads the matter to the
phase the man can be created and placed into the world.
Bringing to existence other and other people, it is at its turn a
creator work of God, and not only a leading of the world
towards the target of the people’s consummation in
communion with Him.” (2003: 512-513)
513 “In history’s advancing – according to the Christian teaching – Providence
the godlike Providence has a great role, through these new
stages God opens to the conscious creature, and by leading
the creation towards these stages, and by elevating the
creation on these stages. Of course, neither in this action God
works alone, but with the collaboration of the human action.
But the supra-natural Revelation highlights the initiative and
the role of God above any equivocal.” (2003: 513)
513 “The Providence highlights especially the fact that God isn’t History
purely a preserver of the world in some cyclical forms, but He
is a God of a world called to the perfection of the life in union
with Him. He is not the God of making the world eternal in
the existing form, but He is the God of a world which He leads
it through movement towards the target of consummation in
Himself. God worked in past acts, but in acts which brought
the world forwards. That’s why we must believe that He works
 also now in modes adequate to our time, and He will also
work in the future, by unveiling Himself increasingly reveal,
for fully reveal Himself in the eschatological future.” (2003:
513)
513-514 “A big part of the newer theology puts on the first place the Theology
idea of the hope. Any idea of God Who cements the existent
social order is now left behind. Today it makes sense to speak
about God only if he opens a future and has a function of
transforming the world, only if Him, by leading the human
being towards Himself and towards salvation, Le leads the
human being towards ever higher stages.” (2003: 513-514)
514 “This work of God is related to the category of the ‘new’ by Progress
excellence: ‘Behold, I make all the things new” (Rev. 21: 5).
This is the final perspective God opens it to us. But for this
final novelty, the people must become new since now (Ephes.
4: 24; 2 Cor. 5: 17; Gal. 6: 15). Not only at the end all the
things will be made new, but since the first coming of Christ
(2 Cor. 5: 17). And this isn’t a novelty that becomes old, but
one we must walk and increase ourselves within. ‘For us also
to walk in the renewal of the life, or to serve in the renewal of
the ghost, and not in the oldness of the letter (Rom. 6: 4; 7:
6). Walking ‘in the renewal of the life’, or ‘in the renewal of the
ghost’ it means to be always open to the new. For ‘the ghost’
is always alive, namely He doesn’t remain the same. This is
the ‘stability’ in the movement of the ascension, of which
speaks Saint Gregory of Nyssa, stability that is in the same
time movement, and without which the human being no
longer remains in continuous novelty, and by this the human
 being falls.” (2003: 514)
515 “The law is the repetition, according to an external norm, Progress
in the monotonous horizon closed by egotism and by
death. Walking into ‘the renewal of the life’ it means
living above repetition, by gradually passing the good and
the love and the knowledge from a stage to a superior
one, as Saint Gregory of Nyssa says. God is the relativity
of any reached stage, or any obtained result. Each
reached state is only a stage towards a higher state.
‘Sharing the freedom’ is above any stage one can reach.
We advance towards that freedom, by always being free of
any reached stage.” (2003: 515)
515 “God reveals Himself in this way, as the forming factor of an God, Love
ever more elevated humanity, as the force that carries us
towards a never closed future. This factor manifests in the
form of a love for people that continuously gives the people
more, that wants the people to always have more love for one
another. The love for God or better said the thinking at God it
is thus a continuous contribution to maintain the world in
becoming towards ever more authentically human relations
amongst people.” (2003: 515)
515-516 “God opposes to the absolutization of any reached inter- God, Progress
human structure and state. God manifests His efficiency in
maintaining the spiritual horizon of the human being free of
any degree or form of reached inter-human structure and
relation; God manifests His efficiency in the impulse given to
our nature in order to find the ways leading towards always
better inter-human relations, towards the target of a
 humanity of maxim um height, indefinable in advance.”
(2003: 515-516)
516 “This ascension towards God and towards our fully Theology
accomplished consummate state, it wouldn’t be possible
without a foretasting, still from here, of the living of God and
of our authentic consummate life in God. A part of the
Catholic theology, that was in the past totally trusting the
scholastic abstract definitions and doubting any affirmations
about experiencing God still from the earthly life, today it
affirms, at its turn, that such anticipated experiencing of God,
it is real. But some of their representatives see this
experiencing possible only in the loving relation between me
and you. Likewise think also some of the representatives of
the Protestant theology, who want to replace the name God
for the term ‘co-humanity’ (Mitmenschlichkeit). In both
theologies one can ascertain a strong influence of the
existentialist philosophy.” (2003: 516)
517 “We do not deny the fact that the me-you relation it is a place Experiencing God
of experiencing God. We neither deny the fact that the human
being cannot fully experience on himself except in a relation
with another human being, and in the most accentuated
manner in the loving relation with another human being. But
we add to that: the human being cannot be either outside the
relation with the nature. All three of them form an
inseparable whole: me-you-nature. But accomplished in this
frame, as ontological given, the human being can experience
God, and on himself, also in relation with the nature.” (2003:
517)
518 “The me-you love it is the love between subjects. But the love Love, Personalism
doesn’t stay exclusively in the power of the two subjects, for
in this case the love between them it could be permanent and
consummate through itself. Or it is sustained and relit in its
moments of weakening, of interruption, by the responsibility
towards the supreme Subject. He gives power to the love and
he leads towards consummation the love amongst the human
persons. He depend in front of us the value and the mystery
of the other person, and by doing this he strengthens our love
for that person and vice versa. In this is made obvious to me
the love of the supreme Person for the person of my fellow
human, and to the person of my fellow human it is made
obvious the love of the supreme Person for me.” (2003: 518)
518 “Experiencing the me-you relation it is perfect only in the Personalism
experience each one has it upon another as undiminished
subject. But no man can defeat within himself the tendency to
reduce the other one - after the fire of the first encounter has
quenched – to a more or less state of an object. Only the holy
‘fear’ of the supreme Person helps me to continuously relight
the experiencing of the other one as subject, towards whom I
have an unlimited responsibility, and this fear impedes me to
neglect the other subject or to try taking advantage of him.”
(2003: 518)
518 “The supreme Person, or God, by the absolute price he Love
granted the human persons, out of His love, as Creator and
Savior of theirs, He leads the love amongst them towards the
ever more uninterrupted and ever higher states.” (2003: 518)
518-519 “We experience God through our fellow humans, in the love Personalism, Love
 we have for them, or we verify our experiencing of Him in the
fully responsible love for them, but not by identifying God to
them, and not by identifying God to our love for one another,
but we experience Him as source of supreme personal love, a
love that gives us the power to ascend to an ever higher love
for one another. This makes possible both my prayer towards
God and our common prayer towards Him. If God had been
identical to the love between us, the prayer would have been
meaningless. Maybe that’s why some groups of Protestant
students in theology refuse the prayer in their church.” (2003:
518-519)
519 “The freedom from the established order, which represents Freedom
the reached stage, it doesn’t mean a freedom also from an
order that keeps open the perspective for a continuous
progress in the infinity of the love for God and for our fellow
humans. Otherwise, the freedom can be a freedom that
doesn’t ascend in the love for God and for the fellow humans,
but it is a pretext for passing from a passion to another. That
doesn’t mean achieving the liberty, but only changing the
master.” (2003: 519)
519 “Only serving God through love, God Who loves us, and also Love, freedom
serving our fellow humans, out of the responsibility towards
God, we increase in our freedom for we increase in our
communion with the One Who respects our freedom. We
understand this out of the fact that only in the loving and
reciprocally serving and respectful relation between people,
the freedom increases.” (2003: 519)
519-520 “Neither the borderless and muddy pond of the libertinage Tropes (Metaphor)
 leads us towards the ocean of love and of the freedom in God,
nor the lake of a fix understanding the water of which moves
inside some shores, but only the river that always flows
further (upwards), but between banks ensuring the flowing.”
(2003: 519-520)
520 “The Eastern Christian spirituality, with its dogmas open Freedom
towards infinite, with the purifying of passions and sustaining
the prayer rules, it is the best method for achieving the true
freedom into God, and also for the progress in knowing God
and of the fellow humans in the communion through
experiencing; it is the best method ensuring the advancement
on the line wanted also by the Providence of God, a
providence that has reached its highest work into Christ. This
is for the Providence reveals itself into Christ as a plan and as
a real work in order to save and deify the creation into Him.”
(2003: 520)