“Once more, the joyful character of the eucharistic gathering must be stressed. For the medieval emphasis on the cross, while not a wrong one, is certainly one-sided. The liturgy is, before everything else, the joyous gathering of those who are to meet the risen Lord and to enter with him into the bridal chamber. And it is this joy of expectation and this expectation of joy that are expressed in singing and ritual, in vestments and in censing, in that whole 'beauty' of the liturgy which has so often been denounced as unnecessary and even sinful.Unnecessary it is indeed, for we are beyond the categories of the 'necessary.' Beauty is never 'necessary,' 'functional' or 'useful.' And when, expecting someone whom we love, we put a beautiful tablecloth on the table and decorate it with candles and flowers, we do all this not out of necessity, but out of love. And the Church is love, expectation and joy.”

“Once more, the joyful character of the eucharistic gathering must be stressed. For the medieval emphasis on the cross, while not a wrong one, is certainly one-sided. The liturgy is, before everything else, the joyous gathering of those who are to meet the risen Lord and to enter with him into the bridal chamber. And it is this joy of expectation and this expectation of joy that are expressed in singing and ritual, in vestments and in censing, in that whole 'beauty' of the liturgy which has so often been denounced as unnecessary and even sinful.Unnecessary it is indeed, for we are beyond the categories of the 'necessary.' Beauty is never 'necessary,' 'functional' or 'useful.' And when, expecting someone whom we love, we put a beautiful tablecloth on the table and decorate it with candles and flowers, we do all this not out of necessity, but out of love. And the Church is love, expectation and joy.”

“The Orthodox liturgy begins with the solemn doxology: "Blessed is the Kingdom of the Father, the Son and the Holy Spirit, now and ever, and unto ages on ages." From the beginning the destination is announced: the journey is to the Kingdom. This is where we are going- and not symbolically, but really. In the language of the Bible, which is the language of the church, to bless the Kingdom is not simply to acclaim it. It is to declare it to be the goal, the end of all our desires and interests, of our whole life, the supreme and ultimate value of all that exists. To bless is to accept it. This acceptance is expressed in the solemn answer to the doxology: Amen.”

“To be in Christ means to be like Him, to make ours the very movement of His life. And as He "ever liveth to make intercession: for all "that come unto God by him" (Heb 7:25), so we cannot help accepting His intercession as our own. The Church is not a society for escape—corporately or individually—from this world to taste of the mystical bliss of eternity. Communion is not a "mystical experience": we drink of the chalice of Christ, and He gave Himself for the life of the world. The bread on the paten and the wine in the chalice are to remind us of the incarnation of the Son of God, of the cross and death. And thus it is the very joy of the Kingdom that makes us remember the world and pray for it. It is the very communion with the Holy Spirit that enables us to love the world with the love of Christ. The Eucharist is the sacrament of unity and the moment of truth: here we see the world in Christ, as it really is, and not from our particular and therefore limited and partial points of view. Intercession begins here, in the glory of the messianic banquet, and this is the only true beginning for the Church's mission. It is when, "having put aside all earthly care," we seem to have left this world, that we, in fact, recover it in all its reality.”

“The Purpose of the Eucharist lies not in the change of the bread and wine, but in the partaking of Christ, who has become our food, our life, the manifestation of the Church as the body of Christ. This is why the gifts themselves never became in the Orthodox East an object of special reverence, contemplation, and adoration, and likewise an object of special theological 'problematics': how, when, in what manner their change is accomplished.”

“Once more, the joyful character of the eucharistic gathering must be stressed. For the medieval emphasis on the cross, while not a wrong one, is certainly one-sided. The liturgy is, before everything else, the joyous gathering of those who are to meet the risen Lord and to enter with him into the bridal chamber. And it is this joy of expectation and this expectation of joy that are expressed in singing and ritual, in vestments and in censing, in that whole 'beauty' of the liturgy which has so often been denounced as unnecessary and even sinful.Unnecessary it is indeed, for we are beyond the categories of the 'necessary.' Beauty is never 'necessary,' 'functional' or 'useful.' And when, expecting someone whom we love, we put a beautiful tablecloth on the table and decorate it with candles and flowers, we do all this not out of necessity, but out of love. And the Church is love, expectation and joy.”

“There has been a rediscovery of the meaning of baptism as entrance and integration into the Church, of "ecclesiological" significance. But ecclesiology, unless it is given its true cosmic perspective ("for the life of the world"), unless it is understood as the christian form of "cosmology," is always ecclesiolatry, the Church considered as a "being in itself" and not the new relation of god, man and the world.”

“Centuries of secularism have failed to transform eating into something strictly utilitarian. Food is still treated with reverence...To eat is still something more than to maintain bodily functions. People may not understand what that 'something more' is, but they nonetheless desire to celebrate it. They are still hungry and thirsty for sacramental life.”

“To be more precise... death is [contrary to] God, and if death is natural, if it is the ultimate truth about life and about the world, if it is the highest and immutable law about all of creation, then there is no God, then this whole story about creation, about joy, and about the light of life is a total lie.”

“A marriage which does not constantly crucify its own selfishness and self-sufficiency, which does not ‘die to itself’ that it may point beyond itself, is not a Christian marriage. The real sin of marriage today is not adultery or lack of ‘adjustment’ or ‘mental cruelty.’ It is the idolization of the family itself, the refusal to understand marriage as directed toward the Kingdom of God. This is expressed in the sentiment that one would ‘do anything’ for his family, even steal. The family has here ceased to be for the glory of God; it has ceased to be a sacramental entrance into his presence. It is not the lack of respect for the family, it is the idolization of the family that breaks the modern family so easily, making divorce its almost natural shadow. It is the identification of marriage with happiness and the refusal to accept the cross in it. In a Christian marriage, in fact, three are married; and the united loyalty of the two toward the third, who is God, keeps the two in an active unity with each other as well as with God. Yet it is the presence of God which is the death of the marriage as something only ‘natural.’ It is the cross of Christ that brings the self-sufficiency of nature to its end. But ‘by the cross, joy entered the whole world.’ Its presence is thus the real joy of marriage. It is the joyful certitude that the marriage vow, in the perspective of the eternal Kingdom, is not taken ‘until death parts,’ but until death unites us completely.”

“The resurrection of the body - what do we really mean by this? ...Did not the mystics and sages of all times teach us that the positive meaning of death is precisely that it liberates us from the prison of the body, as they say, from this perennial dependency on the material, physical, and bodily life - finally rendering our souls light, weightless, free, spiritual? We [must] consider more profoundly the meaning of the body... We must consider the role of the body in our, in my, life. On the one hand, of course it is entirely clear that all of our bodies are transitory and impermanent. Biologists have calculated that all the cells that compose our bodies are replaced every seven years. Thus, physiologically, every seven years we have a new body. Therefore, at the end of my life the body that is laid in the grave or consumed by fire is no longer the same body as all the preceding ones, and in the final analysis each of our bodies is nothing other than our individual [being] in the world, as the form of my dependence on the world, on the one hand, and of my life and of my activity on the other. In essence, my body is my relationship to the world, to others; it is my life as communion and as mutual relationship. Without exception, everything in the body, in the human organism, is created for this relationship, for this communion, for this coming out of oneself. It is not an accident, of course, that love, the highest form of communion, finds its incarnation in the body; the body is that which sees, hears, feels, and thereby leads me out of the isolation of my *I*. But then, perhaps, we can say in response: the body is not the darkness of the soul, but rather the body is its freedom, for the body is the soul as love, the soul as communion, the soul as life, the soul as movement. And this is why, when the soul loses the body, when it is separated from the body, it loses life.”

“In the radiance of His light the world is not commonplace. The very floor we stand on is a miracle of atoms whizzing about in space. The darkness of sin is clarified, and its burden shouldered. Death is robbed of its finality, trampled down by Christ's death. In a world where everything that seems to be present is immediately past, everything in Christ is able to participate in the eternal present of God.”