Dostoevsky was not always modern, but always co-eternal. He is co-eternal when he thinks about man, when he wrestles with the problem of man, for he passionately rushes into his immeasurable depths and persistently seeks everything that is immortal and eternal in him; he is co-eternal when he solves the problem of evil and good, for he is not satisfied with a superficial, covert solution, but seeks an essential solution that explains the eternal, metaphysical essence of the problem; he is co-eternal when he philosophizes about creation, about every creature, for he descends to the roots with which creation is invisibly rooted in the depths of eternity; he is co-eternal when he frantically struggles with the problem of suffering, when with a restless soul he goes through the whole of history and experiences its tragedy, for he stops not at the unsteady human solution to problems, but at the eternal, divine, absolute; he is co-eternal when he martyrdom explores the meaning of history, when he makes his way through its senseless chaos, for he rejects any temporary, transitory meaning of history, but accepts the immortal, eternal, God-man. For him, the God-man is the meaning and goal of history; but not an all-man, made up of the waste of all religions, but an all-man u003d God-man." Rev. Justin (Popovich) "The Philosophy and Religion of F. M. Dostoevsky" Original pdf - forum/viewtopic.php?tu003d3723504The book’s text has been translated from the original language using an artificial intelligence system. In most cases, the translation is accurate and clear, but occasionally there may be incorrect phrasing or individual words left untranslated.