Hieromonk Anton Bulatovich
Father Antony (отец Антоний) was a Russian military officer, explorer of Africa, writer, hieromonk and the leader of the imiaslavie movement in Eastern Orthodox Christianity.
In 1907 after reading the book On Caucasus Mountains by the schema-monk Ilarion, he became one of the leaders of the imiaslavie movement within the Russian Orthodox Church. When the movement was proclaimed a heresy and disbanded by a Russian military force in 1913, he was in St. Petersburg pleading the cause of monks.
He continued his fight for the recognition of imiaslavie, published many theological books proving its dogmas, obtained an audience with the Tsar and eventually managed to secure some sort of rehabilitation for himself and his imiaslavtsy comrades. They were allowed to return to their positions in the Church without repentance "since there is nothing to repent about". On August 28, 1914 Antony Bulatovich received permission to join the Russian Army as an Army priest. During World War I Father Antony not only served as a priest but on "many occasions led soldiers to attack" and was awarded the Cross of St. George.
Бог и неизменяем и приснодвижим
Остановимся на определении понятия – «Действие Божества».
Бог есть неизменяем, но и приснодвижим.
Приснодвижимость Божия выражается в проявлении Им свойств Его Существа. До сотворения ангелов и человеков действие Божие было обращено к Самому Богу: «и Слово бе к Богу»
Жизнь исихаста не умещается в богословии
Читаю книгу Булатовича и все больше чувствую, до какой степени там суть не в богословии, которое у них слабое и неумелое, а в жизни, которая глубока, возвышена и совешенно не умещается в этом богословии. Подойти поближе к этой жизни, — вот где тепло и радостно.
Е.Н.Трубецкой — М.К.Морозовой
 3.04.1913. Бегичево — Москва
The vision of God, theoptia (θεοπτία), is a conversation with God and hence the appeal to Him by His Name.
Palamas, after he had reflected much on natural and theological theognosia, came to the conclusion that the achievements realised in the second way are far more notable than those realised in the first. But in the end he sees that another way opens up, a way that leads to immensely more precious benefits: the way to the vision of God, to θεοπτία. Theology is a discourse about God, while theoptia is in some way a conversation with God. There is a great difference between the two, as there is between knowledge of a thing and possession of it
[xlv]. Isaac Syrus, speaking about two psychical eyes, the one for seeing the wisdom of God and the other for seeing the glory of his nature
[xlvi], expresses with an image what Palamas describes analytically.