The second point is: Here is logos aposiges, the Divine Logos who breaks the silence of God. This is a very profound idea. It means that the Divine Abyss in itself is without word, form, object, and voice. It is silence, the infinite silence of the eternal.

But out of this Divine silence, the word, the logos, breaks and opens up what is hidden in this silence. He reveals the Divine Ground Thirdly, Christology is not a theoretical problem, but the Christological problem is one side of the soteriological problem (from the Greek soteria, “salvation”).We can see it here already, and can say that it is not a merely theoretical interest which drives to Christology and the fight about it, but it is the desire to have a safe salvation. It is the desire to get the courage which overcomes the anxiety of being lost. This is the situation, and these three points you should keep in mind. They appear as early as in the Apostolic Fathers: The first point: The two Christologies: taking on f lesh, or being transformed into f lesh; Second: The question of the Divine silence and the Logos revealing it; Third: The question of soteriology, which is the basis for the question of Christology, and not vice versa. (Perhaps even those of you who don’t know Greek should learn the word soter, “saviour”…) And now, what is this “salvation”? The work of Christ is a two-fold one, and remained so in the whole early Greek church, and is still so in the present Greek Orthodox church. It is first gnosis , (knowledge), and secondly, (life). (It is always sad for me to see that there are many who don’t know Greek, because the Bible–and also Plato! –was written in Greek.) In any case, these are the things which the Christ brings: knowledge and life.

Sometimes it is combined in the phrase athanatos gnosis : immortal knowledge, knowledge of that which is immortal and which makes immortal. Knowledge: the Christ called us from darkness into light; He made us serve the Father of Truth. Or: He called us who had no being and wanted that we have being, out of His new Being. This means knowledge brings being. Knowledge is knowledge of being. And he who has this knowledge has saving knowledge. Knowledge and being belong to each other. And so do lie and non-being. Truth is being; new truth is new being.