And not much of a single fact either, Kolo mou.
Oh, I don't know. Do you think that the Cappadocians or +Symeon the New Theologian weren't dealing in "facts" so far as "facts" about Ο ΩΝ have much meaning. You and I have often over the years commented that Orthodoxy isn't something you learn; it's something you live and become. It is experiential in a way that Western Christianity simply isn't. Is the way that the Cappadocians, or +Symeon or +Gregory Palamas or any of a number of monastics to this day or even maybe some of our fellow parishioners "experienced" and "experience" God a "fact"? They would certainly say so. Outside of our experience of God individually and as members of a liturgical community (on the Eighth Day), what "facts" can we have about the Creator of Existence? I don't mean to minimize the importance of that "experience" since at most levels, maybe the talking donkey and snake levels, it is exactly where it should be for the individual Christian. To have so "died to the self" as to experience the uncreated light of God, which really does happen as you know, Kosta, is the ultimate "experience" for the Christian. Is this not a fact? Does this experience inform the Christian about God? We are told it does. It informs the Christian about God's love not intellectually but emotionally, as a child senses the love of a parent to give a thoroughly mundane and insufficient comparison, and obviously in a way far beyond what one can glean by suspending disbelief and reading about talking donkeys and snakes, though maybe that reading is part of the journey to theosis for reasons sufficient to God (by the way, I submit that we do not need to know, or for that matter care, why the authors of scripture put talking snakes and donkeys in it).
I have never met anyone who has seen and heard talking donkeys and snakes. I have known, and know, people who have experienced the Uncreated Light of God.