>The possibility of such a "unifying" and "coherent" knowledge -- which unifies created nature in its personal, relational ec-stasy outside its creaturely limits -- was restored by Christ. We call Christ the "second Adam," precisely because in his person the whole human nature is "recapitulated" -- the organic body of universal nature acquires Christ as its head; humanity is harmonized and summed up in a new mode of existence, incarnate in the personal hypostasis of Christ.
>In their essence Christ's commandments are the Self-revelation of God. Though expressed in seemingly relative terms, whoever would rightly obey them finds himself on the frontier between the relative and the absolute, the finite and the infinite, the determined and the arbitrary. The keeping of these unconstrained prescripts far exceeds our human strength. It is imperative that he Himself, the Almighty Who manifested Himself to us, by His effective abiding within us should lead us into His own sphere of unconditional and absolutely unconditioned Being
>Man is not only a being with physiological, psychological, and social functions, but he is a citizen of God's Kingdom, i.e., his entire life -- and especially its most decisive moments -- involves eternal values and God Himself.
>When the cyclical law of repetition suddenly stops its rotating movement, creation, freed from vanity, will not be absorbed into the impersonal Absolute of a Nirvana but will see the beginning of an eternal springtime, in which all the forces of life, triumphant over death, will come to the fulness of their unfolding, since God will be the only principle of life in all things. Then the deified will shine like stars around the only Star, Christ, with whom they will reign in the same glory of the Holy Trinity, communicated to each without measure by the Holy Spirit.
>By his gracious condescension God became man and is called man for the sake of man and by exchanging his condition for ours revealed the power that elevates man to God through his love for God and brings God down to man because of his love for man. By this blessed inversion, man is made God by divinization and God is made man by hominization.
>The liturgy of the Eucharist is best understood as a journey or procession. It is the journey of the Church into the dimension of the Kingdom. We use the word 'dimension' because it seems the best way to indicate the manner of our sacramental entrance into the risen life of Christ. Color transparencies 'come alive' when viewed in three dimensions instead of two. The presence of the added dimension allows us to see much better the actual reality of what has been photographed. In very much the same way, though of course any analogy is condemned to fail, our entrance into the presence of Christ is an entrance into a fourth dimension which allows us to see the ultimate reality of life.