“The modern world inherits the Christian view in which salvation is played out in history. In Christian myth human events follow a design known only to God; the history of humankind is an ongoing story of redemption. This is an idea that informs virtually all of western thought – not least when it is intensely hostile to religion. From Christianity onwards, human salvation would be understood (at least in the west) as involving movement through time. All modern philosophies in which history is seen as a process of human emancipation – whether through revolutionary change or incremental improvement – are garbled versions of this Christian narrative, itself a garbled version of the original message of Jesus.”

"The Truth of Orthodoxy" as translated in Vestnik of the Russian West European Patriarchal Exarchate (1952) http://www.kosovo.net/ortruth.html
Context: The Christian world doesn't know Orthodoxy too well. It only knows the external and for the most part, the negative features of the Orthodox Church and not the inner spiritual treasure. Orthodoxy was locked inside itself, it did not have the spirit of proselytism and did not reveal itself to the world. For the longest time, Orthodoxy did not have such world-wide significance as did Catholicism and Protestantism. It remained apart form passionate religious battles for hundreds of years, for centuries it lived under the protection of large empires (Byzantium and Russia), and preserved its eternal truth from the destructive processes of world history. It is characteristic of Orthodoxy's religious nature that it was not sufficiently actualized nor exposed externally, it was not militant, and precisely because of this the heavenly truth of Christian revelation was not distorted so much. Orthodoxy is that form of Christianity which suffered the least distortion in its substance as a result of human history. The Orthodox Church had its moments of historical sin, for the most part in connection with its external dependence on the State, but the Church's teaching, her inner spiritual path was not subject to distortion. The Orthodox Church is primarily the Church of tradition, in contrast to the Catholic Church, which is the Church of authority, and to the Protestant Churches which are essentially churches of individual faith. The Orthodox Church was never subject to a single externally authoritarian organization and it unshakenly was held together by the strength of internal tradition and not by any external authority. Out of all forms of Christianity it is the Orthodox Church which remained more closely tied to early Christianity.

Enlightenment and Terror in the Twentieth Century: Terror and the Western Tradition
Black Mass: Apocalyptic Religion and the Death of Utopia (2007)

An Old Chaos: Frozen Horses and Deserts of Brick (p. 22)
The Silence of Animals: On Progress and Other Modern Myths (2013)

Source: Strong democracy: Participatory politics for a new age (2003), p. 3

Source: The Clash of Civilizations and the Remaking of World Order (1996), Ch. 12 : The West, Civilizations, and Civilization, § 2 : The Commonalities Of Civilization, p. 320
Context: At least at a basic “thin” morality level, some commonalities exist between Asia and the West. In addition, as many have pointed out, whatever the degree to which they divided humankind, the world’s major religions — Western Christianity, Orthodoxy, Hinduism, Buddhism, Islam, Confucianism, Taoism, Judaism — also share key values in common. If humans are ever to develop a universal civilization, it will emerge gradually through the exploration and expansion of these commonalities. Thus, in addition to the abstention rule and the joint mediation rule, the third rule for peace in a multicivilizational world is the commonalities rule: peoples in all civilizations should search for and attempt to expand the values, institutions, and practices they have in common with peoples of other civilizations.
This effort would contribute not only to limiting the clash of civilizations but also to strengthening Civilization in the singular (hereafter capitalized for clarity). The singular Civilization presumably refers to a complex mix of higher levels of morality, religion, learning, art, philosophy, technology, material well-being, and probably other things. These obviously do not necessarily vary together. Yet scholars easily identify highpoints and lowpoints in the level of Civilization in the histories of civilizations. … When civilizations first emerge, their people are usually vigorous, dynamic, brutal, mobile, and expansionist. They are relatively uncivilized. As the civilization evolves it becomes more settled and develops the techniques and skills that make it more Civilized. As the competition among its constituent elements tapers off and a universal state emerges, the civilization reaches its highest level of Civilization, its “golden age,” with a flowering of morality, art, literature, philosophy, technology, and martial, economic, and political competence. As it goes into decay as a civilization, its level of Civilization also declines until it disappears under the onslaught of a different surging civilization with a lower level of Civilization.

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 141.

Source: The Freedom of a Christian (1520), pp. 75-76

which nowadays, by the way, ain't all that impressive
An Integral Spirituality

(26 July 1796).
1750s, Diaries (1750s-1790s)