6. For the building (1 Cor. 3.10–11) of the Church of God the Lord Jesus is set as a divinely deep and divinely wide and divinely unbreakable foundation stone. He and he alone, the God-Man, is simultaneously the foundation both of the Universal Church and of the local Church, and of the household Church, and of the personal Church.
7. Everything which the God-Man Christ offers to the human race becomes the property of man through the Holy Spirit, who as the soul of the Church works, by his grace, the salvation of each of its members. Outwith and without the Holy Spirit nothing of the things of Christ can come to be ours, can come to be man’s. As Christ was incarnated in the Holy Spirit from the Virgin Mary, so he is incarnated spiritually in us through the Holy Spirit (cf. St Symeon the New Theologian, Λόγος ἠθικός I.8–12), through the divine, creative, theurgical and divino-humanising graces (χαρίσματα) of the Spirit. In other words: only through the Holy Spirit is there realised the enchristening and Christification (ухристовљење и охристовљење) of man, i.e. salvation, sanctification, deification, enspiriting and spiritualisation (удуховљење и одуховљење), entriading and triadification (утројичење и отројичење) … After his ascension into the heavens, Christ sent the Holy Spirit into the world, left him in the body of the Church as its soul, as its intellect, as its consciousness and as its life. The One who is Called Upon (ὁ Παράκλητος) is the chief witness to Jesus, to the incarnated God and Lord (cf. John 15.26). He is the one which basically regulates (οἰκονομεῖ) and accomplishes and realises among men the divine-human work of the Saviour, i.e. salvation. In reality, the Church is the Church through the Holy Spirit; through him it lives, acts, subsists and exists. Through the Holy Spirit “every soul is enlivened”, and through him “by cleansing it is exalted”, and through him “it is made radiant by the triadic monad in a sacred hidden manner.” This Spirit works works out the the entraining and triadification of each member of the Church, which he saves, sanctifies, rationalises (λογοποιεῖ), deifies, and divino-humanises (θεανθρωποποιεῖ). Only through him does each member realises his divine predetermination in the divine-human body of the Church. In the ladder of salvation, from the beginning to the end, the Holy Spirit, bestowing the necessary measure of grace, leads and guides each member of the Church. Because of him all Christians are spirit-bearers and spirit-born (πνευματοφόροι καὶ πνευματοφερόμενοι). It is impossible that anyone be a Christian without the Spirit of Christ, without the Holy Spirit. In its essence, Christianity is from the Holy Spirit and in the Holy Spirit.
8. The Holy Spirit is in every way infinite and unbounded, for he is God. His graces are infinite and unbounded. But despite all their variety they are united in him: unity in multiplicity and multiplicity in unity. In men these graces are different. However the Holy Spirit unites these divine into a divine unity so as to also unite into a unity those having these graces. Through his different graces, he unites the different human spirits into one catholic, holy, ecclesiastical unity. Yes, the graces of the Holy Spirit are different, but all exist in the one body, in the Church. All serve one purpose and all emerge from the same source. Therefore, spiritual men feel connected organically with other. The Holy Spirit as the soul of the Church unites all the members of the Church in one heart, in one will, in one life, in one reality (ὀντότης). Through the Holy Spirit and in the Holy Spirit, the spiritual ones feel united with each other in an eternal graced unity, although, viewed according to the particular, they are infinitely different as persons. The holy catholicity of unity and the unity of holy catholicity are from the Holy Spirit.
9. Through his incarnation, God the Word appointed the mystical organism of the human body to be his temple, his body. Thusly the body of man became the body of God… This divine and holy mystery of the body knew its perfection in the body of the God-Man Christ and remained forever holy within the divine-human body of the Church of Christ. The God-Man Christ as Church constitutes precisely the divine-human body, in which is united into an organic unity firstly God and man, and then all men, who believe in Christ. Men who have been incarnated into the divine-human body of the Church, are connected organically with God and with each other.
10. The Holy Spirit, through his divine powers, unites all the faithful in one body, the Church. The Holy Spirit is the architect and the builder of the Church. According to the God-breathed word of St Basil the Great, “the Holy Spirit builds the Church.” Through the Holy Spirit, that is to say, we are all built into the body of the Church; we are baptised in him into one body, the body of the Church, becoming concorporants (σύσσωμοι) with Christ. In reality, through the Holy Spirit, a man becomes a man of Christ, he becomes a Christian, a member of the Church. The Holy Spirit works our enchristening and Christification, our ecclesialising and ecclesiastification (уцрковљење и оцрковљење) … Through the Holy Spirit was build and continually is built the holy, the divine-human and catholic body of the Church, which is always one and undivided. In this catholic one body, each man, Jew or Greek, slave or free, rich or poor, educated or uneducated, becomes a new man, the man in Christ, in which Christ is all in all in all worlds … Truly, it happens undoubtedly, that only through the Holy Spirit does one become a Christian. For there where there is the Holy Spirit, there Christ is too; and there where there is Christ, there the Holy Spirit is too, there, in one word, is the whole Holy Trinity. From the Trinity and in the Trinity are all things.
Μαξιμολογία 