Here, parts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102.
The sight of God, being the foundation of deification of the man, gives us to understand the fact, that the theology of glory, on which we analyzed in this book, is the personal solution of the orthodox christian, through which does not live in his life the danger of secularization and nor on that of relativization of ghostual life.
The orthodox christian, which makes from his life an ontological project of the continuous depassioning, which cleanses and lives the personal revelation of Trinity’s glory in his life and deepens in the life of holiness of the Church of God, he lives the communion with the Trinity, with those of a being with himself and with the entire cosmos in Church into a personal mode and enthusiastic, as a son of resurrection and of eternity, which lives on earth and in heaven in the same time and not as a man submerged in the quagmire of history, which is led of the fashion of the time and is exhausted by projects of life, which splits you up interior and does not unify you.
The mystical life or the theology of glory, the savior deep of orthodox churchly life, is the reach of any orthodox christian in Church, for that each of us can understand and to love on the trinitarian God in personal mode, at our ghostual level, through the direct experiencing of Trinity’s glory, both through the personal prayer, through the receiving of the Holy Mysteries, but and through our entire life of communion and of loving facts of faith.
The orthodox triadology cannot be understood in accurate mode without the uncreated grace of which we impart in different modes in Church and nor can we understand personal the interior unity of the persons of Trinity and nor the relation of communion with the Trinity, without the personal revelation of His glory, received as a gift of His love for us.
Nor the christology and nor the pnevmatology of Church do not have an interior reality for us, as long as we do not live together with Christ and with the Ghost in our being, as we do not see the oeconomy of Christ and of the Ghost as a reality on which we live it effective and nor the Holy Mysteries of Church, the Holy Liturgy, the prayer, the works of almsgiving, the services of Church, the books of Scripture and of the Fathers cannot be seised interior, without as the glory of Trinity to flood us on full.
The personal soteriology is an interesting philosophy, on which we can accumulate it, from notional point of view, very easy, but it has no link with us, no interior link with our life, as long as we do not understand from ourselves that, without the grace of God, the the faith and our acts have no transforming sense, transfiguring and if we do not feel, that our premaking of day with day is a reality shattering of beautiful and of perplexing, which makes us ceaseless praise on God, for His mercy with us.
The dynamism of angelology, of sanctology, of mariology and of the orthodox culte becomes for us the personal dynamism in the frame of the theology of glory, in the measure in which our life is a communion with the Saints, lived plenary and, in the same time, is an assuming of the entire existence in prayer, for which we come to shed tears for any human drama and even for adjudicated unhappiness of the demons, but and to rejoice for any repentance, wonder and beauty of God.
The orthodox eschatology, as entry of creation in eternity, through its full pnevmatization, refinds its beginning in the theology of glory, where the sight of divine light, yet from this life, means the actualised living of eschatology, of eternal life.
The deification of the man, as ontological road, ascetical and ecclesial, as and the sight of God, an integrated part of this interior divine-human process, gains the capital importance for our life, if we look to them from future towards present or, better said, from eternity towards our present life.
The existential project of the Church, being one of eternal advancement in good, in the communion with God and with the entire existence, being the project of absolute fulfillment of man, cannot be devanced by any other project of life and nor can it be subsumed to other.
Therefore, in conclusion, the consequences of personal assuming of the theology of glory are the interior human fulfillment, manifested as interior unity of soul and of body, as integral deification of the man and the living of a state of continuous divine enthusiasm, which does not end once with the death, but he enters, once with it, into a process of eternal acceleration of personal perfection.
The theology of glory is the experimental knowledge of the dogmas of the Church, of the culte, of the entire traject of the Church, of the man and of the cosmos in its integrality.
Without the personal experience of the sight and of the glory of God, all what we call churchly life has a static character, distant, impersonal.