There is a domain in human life where a limit is set even to love — where even love is not supreme. This domain is freedom.
Man’s freedom is positive, real. It concedes no determinism in his destiny, so that neither the sacrifice of Christ Himself nor the sacrifices of all those who have trodden in His footsteps lead necessarily to victory.
The Lord said, ‘And I, if I be lifted up from the earth’ (that is ‘crucified on the cross’) ‘will draw all men unto me’. (cf. John 12:32) Thus Christ’s love hopes to draw all men to Him, and so reaches out to the last hell. There may be some – whether many or few, we do not know – who will meet even this perfect love, this perfect sacrifice, with a rejection, even on the eternal level, and declare, ‘I want no part in it’. (It was this recognition of this abyss of freedom which prompted the Fathers of the Church to repudiate the determinist theories of the Origenists. Belief in Apocatastasis, understood as universal salvation predestined in the divine purpose, would certainly rule out the sort of prayer that we see in the Staretz.)
What was made known to the Staretz in his vision of Christ outweighed all doubt and hesitation. He knew that it was the Almighty God that had appeared to him. He was sure that the humility of Christ which he had come to know, and the love which filled him to the limits of his strength, were the action of God the Holy Spirit. He knew in the Holy Spirit that God is boundless love and mercy, yet knowledge of this truth did not lead him to conclude that ‘anyway, we shall all be saved’. Awareness of the possibility of eternal damnation remained deeply engrained in his spirit. (St. Silouan the Athonite, p. 109)