The Ecclesiological Chapters of St Justin Popović, 16–20.

16. For the recognition (ἐπίγνωσις) of Christ (Eph. 1.17), of this One of the Three Persons of the Holy Trinity, it is indispensable to have the help of the Two others: of God the Father and of God the Holy Spirit … All the holy mysteries in the Church with the holy virtues, through which we are cleansed, reborn, transfigured, sanctified, Christified, deified, saved, operate through the Father through the Son in the Holy Spirit.

17. Salvation is not something other than life in and through the Saviour. This is a continuous struggle (подвиг). According to this, man, in the Holy Spirit, lives the whole life of the Saviour as his own life, with the help of the holy mysteries and of the holy virtues, from his spiritual birth until his ascension. Thusly man lives continually in the risen and ascended Saviour. Therefore, whilst we are on earth, “our polity (πολίτευμα) is in the heavenliness” (Phil. 3.20), whilst we live amongst men, “our life has been hidden with Christ in God” (Col. 3.3), and “we mind the things above, not the things upon the earth” (Col. 3.2). We Christians are Christians, inasmuch as we belong to Christ, inasmuch as we are like Christ with regards to death, resurrection, and life (cf. Rom. 6.4–14). Thusly, each Christian lived in miniature that divine-human fulness and that catholic divine-human unity (свејединство), which Christ realised in his Body – in the Church. Therefore, each Christian comes to be a Church in miniature. Therefore salvation is not something other than the incorporation into Church and the ecclesialisation of man, i.e. that he live continuously in the divine-human body of the Church through the holy mysteries and the holy virtues.

18. During the creation, God the Father created through the Son, in the Spirit; he gave to us a deiform, triadoform soul, i.e. a patroform and Christoform and pneumatoform soul (ἡ θεοειδής, ἡ τριαδοειδὴς ψυχή, δηλαδὴ ἡ πατροειδὴς καὶ χριστοειδὴς καὶ πνευματοειδὴς ψυχή).

19. And what bond is tighter than the bond of blood? Through the God-Man Christ we enter into a kinship (συγγένεια) with God … The divine blood of the Lord Jesus is the sanctifying, the cleansing, the transfiguring, the enchristifying, the deifying, the saving power. Because of this the New Covenant is a Covenant in the blood of the God-Man, of Christ. It is this Covenant not in word or in teaching or in law or in command or in whatever else, but in the divine and divine-human blood, which is precisely the source of all the vivifying and wonderworking powers, which enact the divine-human economy of the saviour. This all-holy blood, which unites man with the God-Man, and thusly unites through him also all men with each other. Man’s kinship of blood with God, whose consequence is the divine-human kinship of blood between all men, is acquired within the divine-human body of Christ, in the Church. In this flows his divine blood, from the divine heart of Christ, entering into the whole organism and into all the members of the Church, accomplishing all the wonders of salvation from every sin, from every form of death, from every devil, and, finally, fills each concorporant (σύσσωμος) of Christ with all the divine and vivifying and deifying operations … The blood of the God-Man renews man completely, for in this blood is found the divine power of eternal life. This reconciles and unites man with God. This occurred on the Cross of Golgotha and continues in the divine-human body of the Church through the vivifying and deifying blood of the Divine Eucharist. And furthermore, because this is the blood of the God-man Christ, and the Church is his body, the this blood is precisely that unifying power which unites all the members of the Church into one life, into one soul, into one heart.

20. God the Word became flesh, he took a body (Eph. 2.16), and worked all the economy of the salvation of the world through the body and in the body. Thusly, his body became Church, in which there continues uninterruptedly the whole economy of the salvation of the world from sin, from death, and from the devil. Therefore the divine Apostle underlines continually that the Saviour acted “in his body.”