The Ecclesiological Chapters of St Justin Popović, 21–25.

21.1. Through his own economy of salvation, the God-Man opens to all of us the way of approach (προσαγωγή) to the Triadic Divinity (cf. Rom. 5.1–2; Eph. 3.12; 1 Pet. 3.18). In this divine-human economy, salvation is worked by the Father through the Son in the Holy Spirit. This is the most excellent law in the divine-human body of the Church, the highest law in the life of the Church and in the life of each of its members.

21.2. What is salvation? It is life in the Church. And what is life in the Church? It is life in the God-Man. And what is life in the God-Man? It is life in the Holy Trinity, for the God-Man is the Second Person of the All-Holy Trinity, always co-essential and co-living (ὁμόζωον) with the beginningless Father and the vivifying Spirit (cf. John 14.6–9; 6.23, 26; 15.24–26; 16.7, 13–17; 17.10–26). Thusly, salvation is in reality life in the Holy Trinity. In other words, salvation is the gracious deed of ecclesialising and ecclesiastification (благодатни подвиг уцрквљења и оцрквљења), of divinising and deification (убогочовечење и обогочовечење), of entriading and triadification. All things in the Church are both divine-human and triadic. Through the God-Man, all things are always led to the Triadic Divinity.

22. The Church is a spiritual building (Eph. 2.21), whose corner-stone is the God-Man Christ and whose foundation is the Apostles and the Prophets. This whole increases through Christ and upon Christ and increases through his divine-human creative powers and operations. In the Church Christ is always present: he is the apostolicity of the Apostles, and the propheticity (προφητικότης) of the Prophets, and the sanctity of the Saints, and the faith of the faithful, and the love of the lovers (ἡ ἀγάπη τῶν ἀγαπώντων), and the justice of the just, and the meekness of the meek and the humility of the humble; He is all in all in every one which struggles and is saved. The Christians are “living stones”, built (together) into the spiritual building of the Church (cf. 1 Pet. 2.5), and this always “with all the saints” and upon the foundation of the Apostles and Prophets (cf. 1 Cor. 3.9–17). Therefore it is impossible that one belong to Christ and not become familial to God (οἰκεῖος τοῦ Θεοῦ), without living with with all the Saints and believing and thinking and feeling wholly with the Apostles and Prophets and the rest of the Saints.

23. For human knowledge the greatest mystery is the mystery of the God-Man Jesus Christ. “The mystery of Christ” is the pan-mystery in which is contained the whole mystery of God and the whole mystery of man (God-Man, cf. Col. 2.19). Each human intellect is incapable of understanding this, when it is not being taken up out of itself like the intellect of Paul (μὴ ἐξαιρουμένου καὶ τοῦ νοῦ τοῦ Παύλου). Therefore the Apostle Paul says “that according to revelation to me he made me to know the mystery” (Eph. 3.3). And Paul becomes a messenger and evangelist of this mystery. This is manifest from his “Gospel,” from his Epistles. By this word he rouses the Christians of Ephesus to read his Gospel: “through which, by reading, you are able to understand my insight into the mystery of Christ” (Eph. 3.4). And the soul of this mystery is the Gospel of Christ concerning the Church as the pre-eternal and all-holy mystery of God, into which he was initiated through exceptional “visions and revelations of the Lord” (cf. 2 Cor. 12.1). Why? In order to “enlighten all, concerning that which is the economy of the mystery hidden from the ages in God” (Eph. 3.9), in order to “know that which is the riches of the glory of this mystery” (Col. 1.27) and in order to “speak the mystery of Christ” (Col. 4.3).

24. Men living by the Gospel of Christ become “concorporants (σύσσομοι) of Christ“, i.e. they are incorporated – concorporated (ἐνσωματοῦνται–συσσωματοῦνται) into the body of Christ, into the Church, they become living members and cells of his divine-human organism, and they live in this organism commonly and wholly “with all the saints,” being fed by the same holiness and the same powers. One body and innumerable are the concorporants; one Church and innumerable and the faithful. Therefore the Church is not a customary human communion, in which the members are connected in a certain manner, but is a divine-human organism, a living body, in which the members are a concorpus (σύσσωμα) of one another, connected in all of life, with all their living powers and actions. These members have one body, one soul, one heart, one consciousness, one truth, one righteousness, one love, one life, one paradise, one eternity.

25. It is a truth of earth and heaven that in the Church the Angels live together with men. Among all there holds sway the same Gospel, the same Life, the same Truth, the same Justice, the same Love, the same God and Lord Jesus Christ and with him the beginningless Father and the Vivifying Spirit, the All-Holy, co-essential and undivided Trinity. The Church is a school, in which the Angels learn many truths of God (cf. 1 Pet. 1.12).