Congregation of Christ the Emmanuel

CCE @40: VOTE OF THANKS BY THE FATHER FOUNDER

The Congregation of Christ the Emmanuel @ 40

Widening Our World Of Theology and sharpening our scientific and technical expertise_1.pdf

Dear brothers and sisters in Christ ,
as we go on celebrating all day long today this Solemn Feast of the Most Holy Trinity who created us and in the communion - communication and union and sharing - with whom is our salvation, I wish you the Beatitude (beatitudo) that the divine Trinity is, which contains the happiness (felicitas) that comes from the Essence of God to us humans whom the three persons in one God - the Father, the Son and the Holy Spirit - have jointly created in the image and likeness of themselves, the gladness (laetitia) that the Father who renders us warm for the things of heaven has poured into us who have since the contact with Him come to know the triune God more and more, and the joy (gaudium) that the Son who renders us hot for the things of heaven has entrenched in us who have since our contact with Him come to love the triune God more and more, and the jubilation (jubilatio) that the Holy Spirit who renders us fiery for the things divine has incited in us who have since our contact with Him come to serve the triune God more and more, while we humbly hope of attaining at the end the spiritual goal for which we are always longing, namely holiness on earth and sainthood in heaven, and of meeting the three persons in one God face to face at the end of our earthly pilgrimage to heaven and of living with them, at the end of the world, their life of eternal love for one another, eternal joy at one another, eternal glorification of one another, and eternal peace with one another,
for ever and ever.
Fr. J. Egbulefu CCE

Prof J. Egbulefu CCE, PARTICIPATION OF MEMBERS OF THE MYSTICAL BODY OF CHRIST IN THE SERVICE OF GOVERNING THE PEOPLE OF GOD -

@1 The one and indivisible mystical Body is that Body whose Head is Christ, and whose members are the Christians, while the Church is the unity resulting partly from the intra-relational union of the Christians as the members with one another by the Holy Spirit and partly from the inter-relational union of the aggregate of the Christians with Christ by the same Holy Spirit.
@2 All the members of the Mystical Body participate in the service of governing the Church of Christ in such a way that the laity as the spiritual children of the priest (sacerdos, i.e. presbyter and Bishop, or sacerdotal clergy) should live and govern with the priests (sacerdotes, i.e. presbyters and Bishops, or the sacerdotal clergy) as the spiritual fathers of the lay faithful as long as the spiritual fatherhood of the priests (sacerdotes, i.e. presbyters and Bishops, or the sacerdotal clergy) towards the lay faithful not only 1) derives directly from their being another Christ who is the anointed missionary minister of God the Father, and from their acting in the person of Christ who is the Father of the Christians, but also 2) is modeled 2a) proximately on the spiritual paternity of Christ towards the Christians and 2b) remotely on the spiritual paternity of God the Heavenly Father from whom all good things come and every paternity derives its ultimate origin.

@3 As long as the proper relationship of the lay faithful to the priests (sacerdotal clergy) is that of spiritual children to their spiritual father, but every spiritual relation between spiritual children and their spiritual fathers is rooted in, derives from, and must be modeled on, the relation of the Son of God to God His Father, but the relation between the Son of God to God His Father is such that, the Son of God lives and reigns with the Father in the unity of the Holy Spirit one God forever and ever, it follows that the lay faithful must live and reign with the priests (sacerdotes, i.e. presbyters and Bishops, or the sacerdotal clergy) in the unity of the deacon as he who (like the Holy Spirit that is neither the Father nor the Son) is neither priest (sacerdos, i.e. presbyter and Bishop, or the sacerdotal clergy) nor lay faithful .
And as long as the relationship between the Son of God and God His Father is also such that the Son did not generate the Father and therefore is not the author of the Father, and therefore has no authority over the Father, and thus cannot reign over the Father, cannot rule over the Father, cannot command the Father, It follows that the faithful lay person as the spiritual child (son or daughter) of the priest (sacerdos, i.e. presbyter and Bishop, or the sacerdotal clergy) cannot occupy a place in the mystical Body that allows them (him or her) to have authority over the sacerdotal clergy, reign over the sacerdotal clergy, govern the sacerdotal clergy, command the sacerdotal clergy.

@4 The relationship between the sacerdotal clergy and the lay faithful in the Church of Christ as in a spiritual family is that between spiritual fathers and spiritual children and analogous to that between God the Father and the Son of God
) This ecclesiological thesis has an evident Christological basis in the fact that Christ declared himself a universally authoritative Servant, a Servant with universal authority.
With regard to His servanthood Jesus states that “the Son of Man came not to be served but to serve, and to give his life a ransom for many” (Matt 20:28;Mark 10:45). This is clearly in contrast with the Luciferian mentality (‘non serviam’: ‘I will not serve’).
With regard to the universality of the authority with which He serves,
Jesus declared: “All authority in heaven and on earth has been given to me. Go, therefore, make disciples of all the nations, teach them to ob-serve all the commands I have given to you ...” ( Mt 28, 19).
From this definition of Himself as a servant with authority Jesus is a minister, an authoritative and exemplary servant, whereby ‘authoritative’ is only an adjective qualifying the noun ‘servant’, follows that servanthood has primacy and precedence and priority over ‘authoritativeness’ and therefore that in the one, holy, catholic and apostolic Church of Jesus Christ the hierarchy is to be understood primarily as a function of service or of servanthood, before being understood as an exercise of an authority. And since the proper authority with which Christ as Servant is serving, is the universal authority given to Him by the Father it follows that the Servanthood to be exercised by the hierarchically structured college of the Apostles of Christ and hence by the hierarchically structured group of the successors of the Apostles as ministers, authoritative and exemplary servants, of Christ in His Church is to be execised as a fatherly function, i.e. from the perspective of the function of a Father - origin, author - of a family who, on the basis of His authorship His being the author, has authority in and over the family that originates from Him.
Jesus is the Father of Christians in that He called His own: Children: “Children, how hard itis to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God” (Mark 10:24-25); “Little children, I am with you only a little longer” (John 13:33).

Christians are those who believe in Christ and love Christ as much affectionately as effectively and hope in Christ.
Christians are those who believe in Christ, love Christ and hope in Christ. They believe in Christ and demonstrate it in that they abide in Him like branches in the True Vine (cf. John 15:1-11).
Christians show that they believe in Christ by conforming to Him, firmly and irrevocably clinging to Him, following His instructions for them; therefore, as they are faithful to Him, they adhere to His words and commandments as imperative words.

Christians are those who love Christ as much affectionately, by adoring Him, that is, by devoutly admiring and praising Him, thanking and exalting Him, as effectively, that is, in a visible or manifest way, by doing what He tells them, observing what He commands, and have been conformed to the moral stature Christ by the Holy Spirit
Christians as those who have been conformed to the moral stature of Jesus Christ as of Him who is radically obedient to the Father by the Holy Spirit are therefore those who obey God by putting into practice the words of God, and who have listened to Christ and observe His commandments as imperative, thus authoritative, words of Christ, and who through obeying Christ are obeying God the Father, doing the divine Will of the Father, and who imitate Christ, doing what Christ does in the way Christ as exemplary servant of God does it and as He told them to do. “Learn from me” (Matt. 11 : 29): to be gentle, non-violent and humble in heart, and like Him who passed through humiliation - One whose humility emerges first from His leaving Himself be humiliated by others, secondly from His lowering and humiliating Himself, reducing His own volume and raising the volume of others than Himself, raising others above Himself, instead of subordinating others below Himself, and thirdly from His emptying Himself of Himself, of every self-centredness, every narcissism, every nepotism, every tribalism, every nationalism, every racism .
Following the example of Christ therefore the behaviour of the Christian should not be self-exaltation or presumption : the vanity and arrogance of the proud do not please God..
Christians are those who hope in Christ, with the confidence not only that His promises are fulfilled or will be fulfilled in them: “Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day” (John 6: 54), but also that the Son’s imploring or pleading words - i.e., the prayers that the Son has addressed - to the Father for their sake will be answered by the Father : To be exact: “Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world” (John 17: 24). These two expressions of hope which the Christians nurture and which nourish Christians, namely the hope of participating in the eternal life as of the eternal banquet and the hope of the beatific vision as of seeing the glory given by the loving Father to His beloved Son even before the creation of the world, together constitute the blessed eschatological hope of Christians.
The Church is a unity resulting from the communion of Christians (like a body or an Assembly) with the Holy Spirit poured out from above by the Heavenly Father, through the intercession of the Son, on people who are faithful to Christ as a People faithful to His
instructions, admonitions, exhortations, injunctions.

) A servant can be either a servant with authority given by his Lord, and this servant is called a minister (in this sense Christ the minister says that “all authority in heaven and on earth has been given to me”: Matt 28:18), or a servant without authority from his Lord, and that individual is called a non-minister. A minister can be either an ordained minister, defined as a cleric, or a non-ordained minister or an extraordinary minister.
The aggregate of non-ministers and extraordinary ministers is called the laity, or the layfaithful. The aggregate of ordained ministers is called clergy, or clerics. The ordained minister, the cleric, can be either anointed (in this sense Jesus says that “the Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor”: Luke 4:18) - and such an anointed ordained minister is called a priest (sacerdos) - or a non-anointed but ordained minister, who is called a deacon. So priests (sacerdotes) are the class of anointed ordained ministers. A priest, that is, an anointed ordained minister, that is, an anointed cleric, can be either an individual who has received the anointing of the head and such is called a “bishop” (episcopos) or an individual who has received the anointing of hands, and such is called “presbyter” (presbýteros).
But only the priests (i.e. presbyters and bishops) are another Christ (alter Christus) and act in the person of Christ (in persona Christi), not only in the name of Christ.
Since on the one hand the Jesus who was anointed and sent was a minister, i.e., a servant with authority given to Him by the Father, is that Christ who is the Father of Christians, having called them “His children”, but on the other hand only priests (i.e. presbyters and bishops) are another Christ and act in the person of Christ, it follows that only priests (i.e. presbyters and bishops) are the fathers of those Christians, who are ‘non-ministers’, or ‘non-ordained ministers’, i.e., extraordinary ministers, or are ‘ordained but not anointed ministers’, i.e., deacons.
Therefore only priests (i.e. presbyters and bishops) are spiritual fathers of that aggregate of non-ministers and extraordinary ministers which is called the laity or the lay faithful.
But priests (i.e. presbyters and bishops) are clerics.
Therefore only priestly clerics are the spiritual fathers of the laity as well as the fathers of deacons.
Since on the one hand priests (i.e. presbyters and bishops) are spiritual fathers in that they represent Christ as the Father of Christians, but on the other hand Christ as Father of Christians represents God His Heavenly Father, it follows that priests (i.e. presbyters and bishops) must take the model of their spiritual fatherhood towards the lay faithful from the Heavenly Father of Christ only through, with and in the spiritual paternity of Christ towards Christians.
Priests (i.e. presbyters and bishops) take the model of their spiritual paternity towards the laity from the paternity of God the Heavenly Father through the spiritual paternity of Christ towards Christians.
The pastoral vocation of priests (i.e. presbyters and bishops) is both great and universal: it is directed towards the whole Church and is also missionary. Normally, it is linked to the service of a particular community of the People of God, in which each individual expects attention, care and love. The ministry of the priests (i.e. presbyters and bishops) is therefore also the ministry of fatherhood. Through his dedication to souls many are those generated to the new life in Christ. This is a true spiritual fatherhood as Saint Paul exclaimed: “For though you might have ten thousand guardians in Christ, you do not have many fathers. Indeed, in Christ Jesus I became your father through the gospel” (1Cor 4:15). Just like Abraham , the priest becomes “father of many nations” (Rom 4:18), and in the Christian growth flourishing around him discovers the reward for the toils and sufferings of his daily service. Moreover, on the supernatural level as well as on the natural level, the mission of fatherhood does not end with birth, but extends to and embraces all life long. Priests (i.e. presbyters and bishops) make of their life those vibrant words of the Apostle: “My little children, for whom I am again in the pain of childbirth until Christ is formed in you” (Gal 4:19). Thus with generosity renewed each day do they live this gift of spiritual fatherhood and orient to it the fulfilment of each task of their ministry (cf. CONGREGATION FOR THE CLERGY, Directory on the Ministry and Life of Priests, New Edition (11 February 2013), n. 24).
The Heavenly Father, whose spiritual fatherhood is the ultimate as the supreme model of all spiritual fatherhood, is the one who 1) gives daily bread to His children, and 2) forgives them their transgressions, both their sins as offences against God and humiliation of Him before His adversary, and their crimes as offences against humanity, be it against a single man, be it against a human collective (the human family or human community or society, or the nation or the people), and 3) does not lead children into temptation, does not close their organs of perception of evil, but instead leads them to avoid evil by opening their organs of perception as to how to avoid mistakes and errors; and who 4) frees them from all the evil into which they have already fallen, i.e., from the traps (snares) of the evil one, from poverty, hunger, disease and death.

) As long as the authority exercised by the Son who lives and reigns with the Father is given to Him by the Father, but the relation between the Son and His Father with whom He lives and reigns is the criterion and model for the proper relation between the lay faithful and the priests (i.e. the presbyter and the bishops) as the proper spiritual fathers of the lay faithful that live and reign with the priests (sacerdotal clergy) in the unity of the deacon, it follows that the authority exercised by the lay faithful who live and reign with the priests (i.e. the presbyters and the bishops) as the sacerdotal Clergy must be only such authority that is given to the lay faithful by the priests (i.e. the presbyters and the bishops) as the sacerdotal Clergy.

Beloved Sons in Christ the Emmanuel! Good Sunday afternoon to you all as I continue to wish you only the best and finest qualities: Remain in the state of good health, and may good luck, good wealth and good name accompany you all the days of your good life as we journey towards sainthood and stardom!
With regard to the latest over here, tomorrow will be a big Feast, for we are going to celebrate the 100th Birthday of our late Holy Father and Great Benefactor, Saint Pope John Paul II, who was born on 18/5/1920 and died on 2/4/2005 . I was one of those who worked from close range around him and to whom he showed extra fatherly care, as can be Intuited from the attached photos. Ever since he became a saint, one who was a holy man on earth and is now living in heaven and whose holy life on earth has been canonized, approved as a canon, criterion, model by the official Church, I have been talking to him not to forget me whom he so much loved while he was living with us here on earth and to obtain more divine favours for me and for those dear to me from God now that he lives with God so that I and these who with me are still down here on earth may live fully like Christ as he did and at last also enter like him into the house and heart of God our Father, who is up there in heaven, through the Gate that His beloved Son, Christ the Emmanuel, is. Join me in a special way tomorrow from wherever you are to thank God for His gift of this our Grandfather Saint to us and to honour the great Saint of Madonna de Emmanuel so fatherly to us in life both on earth and from heaven!

THEODEMOCRACY
Its Theory and Practice as Ideal System of the Government of the Nations and Kingdoms
by
Prof J. Egbulefu CCE, Pontifical Urbanian University, Vatican City

3: Expositions
3.1 The Trinitarian-theandric System of the God of Salvation as the proper system on which to model the union of the theoretical and the practical as the two contrary - opposite but not opposed - halves of the theodemocratic system of Government
@1 The Trinitarian-theandric System of God the Saviour is the Unity resulting from the mediated union of the pre-incarnational Trinitarian structure of God the Creator with the incarnational theandric structure of the incarnate Word as the Godman (Theandros) and infallible Mediator between God the Saviour and humanity in dire need of salvation, whereby this Mediator is Jesus Christ as the incarnate Son of the living God.
@2 Jesus Christ the Emmanuel is that only one begotten Son of the living God (cf Mt 16,16) whom God as Light has generated from very substance by casting His light rays on Himself, on His innermost Self, on His very substance and who is hence image of the one indivisible substance of God, and thus is of that one and indivisible nature with God from which derives the divine substance, and thus is eternal and almighty and of that one and indivisible essence with God from which the divine nature derives, and thus is God generated from God Himself by God Himself, and being God He is Light, the eternal Light, and is generated from the eternal Light by eternal Light , whence He as God and hence Light is rightly called “God from God, Light from Light, true God from true God, generated, not made, and of the same with the Father” (The nicene-constantinopolitan Creed)
@3 The Son of God in His pre-incarnate state is constituted by His three-dimensional being: His being the substantial Image of God (cf 2 Cor 4:4; Col 1:15) as the proper dimension by which He is related to the Father; His being the Wisdom and power of God (cf. 1Cor 1:24.30; 2:7-8) as the proper dimension by which He is related to the Holy Spirit (cf Wisd 7:22-23), and His being the eternal creative Word of God, the divine Logos (cf Jo 1:1.14; 1Jn 1:1; Rev 19:13) as the proper dimension by which He is distinct from the Father and from the Holy Spirit.
Technically expressed: His being the Son of God is constituted by the perfect linear triad of 1) His being (in His correlation with the Father) horizontally that eternally generated Image of the Substance of God that is God from God, Light from Light, true God from true God; 2) His being (in His correlation with the Holy Spirit) obliquely that Wisdom and Power of God that is inseparably united with His being the substantial Image of God at the left extreme point of the Image as a horizontal line, and 3) His being (in His proper self-distinction from the Father and from the Holy Spirit) vertically that eternal creative Word of God inseparably united with His being the substantial Image of God at the right extreme point of the Image as a horizontal line.
@4 It is through this third dimension of the triadic identity of the Son of God, namely His being the eternal creative Word of God, that, of all the three persons in one God, only the Son of God has been made Man.
The creative Word of God is eternal and omnipotent and is, therefore, truly God.
And as truly God, the creative Word of God is omnipresent, i.e. present everywhere at the same time at all times and is thus both present inside and present outside but not separated from, God. He is both inherent in and adherent to, and both distinct from and united with, the primary Origin (the very Alpha, the very First, the very Beginning, not the Starting) of all that exist (“In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum”, Jo 1:1). And it is this adhering character of the Word that makes the Word the principle of every adherent relationship between God and man, hence the principle of every faith and hence of every religion.

Like when on a clean sheet of paper the words written thereof remain indelibly adherent to the paper for long, if not for ever. But the adhering power of the divine as supernatural and eternal Word is a person more powerful than the human word as created and limited thing. The Word of God as supernatural person, when brought in union with a created reality, does not stop at adhering to the creature but goes beyond adhering to penetrating and permeating and sanctifying the creature and to making the creature adhere to Him. (cf J. Egbulefu, The Trinity, the Incarnate Word and Mary ...The Relevance of the trio for rebuilding the African Society. In: Pontificia Academia Mariana Internationalis, De Trinitatis Mysterio et Mariae , Citta‟ del Vaticano, 2006, pp 185-318, esp. 254-256).
@5 But for what purpose has God the Father willed that His Son be made Man? In other words: why was the true God, that the Son of God is, made Man? (Cur Deus homo?).
“For us men and for the sake of our salvation” (cf the nicene-constantinopolitan Creed) the Son of God whom the Father had sent that we humans may have life and have it to the full (cf Jo 10,10), came down from heaven and was made Man in the womb of the Virgin Mary by the power of the all-uniting and life-giving Holy Spirit.
a) He descended from heaven and became Man “for us men” who had fallen into the trap set, and the ditch dug, for us on our way to God by His adversary, the devil, and were thereby severely wounded and bleeding and fainting and in danger of dying so that He, having seen our human condition and showing mercy and compassion for us, might, through His sacrifice of Himself, His passion and death on the Cross, redeem us, beginning from His liberating us from the ditch and the trap, through His healing our wounds (both those of the flesh, namely the bruises and lacerations sustained through our struggling to liberate ourselves by ourselves from the trap into which we had fallen, and those of the bones, namely the dislocations and the fractures sustained through our fall into the deep ditch) to His reputting us onto the right way to God from which we, who were deceived, insinuated and seduced by His adversary, had deviated and fallen.
b) He descended and became Man “for the sake of our salvation” . Our salvation for the sake of which He descended consists in our returning to God till well into the interior of God from where God at creation had called us out into existence and wherein the beatific vision and the eternal banquet would take place to which God had invited us when He called us to come and see the three persons in Him who have created us in their image (cf Gen 1:26) and to participate in their life of eternal love for one another, eternal joy at one another, eternal glorification of one another and eternal peace with one another. He descended from heaven “for the sake of our salvation”, because and in the sense that if He had not come to redeem us, 1) we 1a) would have died on the way to the inviting God and 1b) would not have reached where we were going, and hence 1c) would not have attained the salvation willed by God for us, and therefore 2) the salvific Will of God would not have been accomplished but rather would have been crippled, the salvific plan of God would have been frustrated, and therefore 3) the devil would have appeared more powerful than God, and 4) God sowith 4a) would not have been the Almighty any longer, and thus He 4b) would have ceased to be God and 4c) should have ceased to be called God.
@6 And Why was the Word made flesh? (Cur Verbum caro factum est?). Why was He made Man through the incarnation of the Word? Why was the divine Son made Man through the divine Word‟s being made flesh?
The Word was made flesh so that the Son of God who was made Man through the incarnation might use the flesh of human nature that the Word was made to undergo willingly the Father-willed sacrifice on the Cross for the Redemption of the humankind. Such Sacrifice consisted in the sacred twin-act of the immolation of His body, with thorns and nails and spear, and the libation of His blood that rushed out and gushed out of His body during its immolation. The redemption procured by Christ with His suffering and prayers and death on the Cross was the redemption of all humanity from the evil that had beset them and was hindering the already begun earthly journey of humans to heaven to meet the inviting Creator and Saviour God for the beatific vision and the eternal banquet.

@7 And how was the true God, that the Son of God is, made Man? (Quomodo Deus homo factus est?).
The three-dimensional Son of God was made Man through the Father-willed, Spirit-effected incarnation of His Word-dimension that is distinct from, but inseparably united with, His rest two dimensions according to which He is the Substantial Image of God the Father and the Wisdom and Power of God.
The Son of God was made made Man through the God-willed incarnation of the Word of God as one of the three dimensions of the Son that, like each of His rest two dimensions, is identical with the Son and, hence, with God.
@8 And how was the Word made flesh? (Quomodo Verbum caro factum est ?)
The Word was made flesh through the Holy Spirit‟s action of first uniting the Word-dimension of the Son of God as a Word of divine nature with the flesh of human nature taken from the immaculate womb of the Virgin Mary and then uniting the divine nature of the Word with the human nature of the flesh to give rise to the incarnate Word of God.
The Holy Soirit‟s projecting of the Word-dimension of the Son of God to unite it with the human flesh in the moment of the incarnation to give rise to the incarnate Word is reminiscent of, and analogous to, how at creation God the Creator took a rib from the side of the male and enclosed this bone in the flesh with which He then wrapped the rib or bone and united it to form the new creature „woman‟ (cf Gen 2:18-24).
Thus the resulting incarnate Word of God is that indivisible singular divine person the singularity (numerical oneness and hence indivisible unity and, hence, truth and truthfulness, goodness, beauty and beautifulness) of whom results from the twofold Union effected by the Holy Spirit as the Spirit both of the Father and of the Son. The first of the two unions is the union of the divine Word with the human flesh (as the Scripture says, „Et Verbum Caro factum est‟ Jo 1:14) effected by the one and indivisible Holy Spirit as by the Spirit of the inseparable Father and Son. The second of the two unions is the union of the divine nature of the Word with the human nature of the flesh (as the Magisterium teaches in the Tradition of the Church since 22nd October 451 at the Council of Chalcedony, De Duabus naturis in Christo, cf. Peter Huenermann, editor, Heinrich Denzinger, Enchiridion Symbolorum..., 300-302) effected by the same Holy Spirit.
@9) And in what consists the flesh of human nature with which the Holy Spirit has united the Word of divine nature? And in what consists the human nature of the flesh with which the same Holy Spirit has united the divine nature of the Word at the incarnation?
God has created man in the image of Himself. But the image of God is such that God (being “the First and the Last”, cf Is 44:6, “the first, and also the last”, cf 48:12) is the union of two contraries, i.e, two opposites that but are not opposed to one another. As a result, God has created man in such a way that the human being is a genus of two contrary - opposite but not opposed - species called male and female : “God created man in the image of himself, in the image of God he created him, male and female he created them” (Gen 1:27).

Yet it is precisely the three persons in the numerically one God that have created man in the proper image and likeness of themselves. The proper image and likeness of the three persons in the numerically one God is such that only one of them, namely the Father, has no origin, while the rest two, namely the Son and the Holy Spirit, have Origin but again diversely, such that the Son originates from only the Father, while the Holy Spirit originates from the Father and the Son together. It is in such image of theirs that the three persons in the numerically one God have jointly created man: “God said „let us make Man in our own image, in the likeness of ourselves‟” (Gen 1:26).
As a result, the three divine persons together have made Man in such a way that Man is constituted by three elements only one of which, namely the human body, is material, visible and mortal, while the rest two, namely the human soul and the human spirit, are spiritual, invisible and immortal, in similarity to the three persons in one God, only one of whom, called the Father, has no origin at all but is rather the Origin of all origins, while the rest two persons, called the Son and the Holy Spirit, have Origin, the Son originating only from the Father, while the Holy Spirit originates from both at the same time.
As a result, the human flesh and the human nature as well as the human person have each to be defined in terms of the three constitutive elements of the human being: body, soul and spirit (cf 1 Thes.5:23).
It is from there that the human flesh has come to be defined as consisting in that single unit the unity (oneness and, hence, trueness and goodness and beauty) of which has resulted from the mediated dissoluble union of the mortal and visible human body with the immortal and invisible human soul through the immortal and invisible human spirit contained in the body and containing the soul and thus uniting the body and the soul.
It is also from there that the human nature has come to be defined as consisting in that single unit the unity (oneness and hence trueness and goodness and beauty) of which has resulted from the immediate and dissoluble union of the mortal and visible human body with the immortal and invisible human spirit contained in and by the human body.
It is also from there that the human person has come to be defined as consisting in that single unit the unity (oneness and, hence, trueness and goodness and beauty) of which has resulted from the immediate and indissoluble union of the immortal and invisible human spirit with the immortal and invisible human soul. The human person is thus different from the angelic person and from the divine person.

The human person is that created spirit that is inseparably united with the rational human soul because of that indissolubility of the immediate union, and hence inseparability, of the human soul and the human spirit in the human person which goes back to the indissolubility of the union , and hence inseparability, of „life‟ and „breath‟ in the one and indivisible „breath of life‟ that God, during His creation of the human being, blew through the nostrils into the human body and in the unity resulting from the union of which with the human body consists the created living human being: “A flood was rising from the earth and watering all the surface of the soil. The Lord God fashioned man of dust from the soil. Then he breathed into his nostrils a breath of life, and thus man became a living being” (Gen 2: 6-7). And from such an understanding of the human person it becomes clear that Jesus Christ, though He was perfectly a living human being as long as He had the human nature, was not a human person. For on the one hand, the human spirit and human soul of the true Man Jesus were separated from one another at the moment of His death on the Cross. For at His death the three components of His humanity (namely the spirit, the soul and the body, cf 1Thes 5:23) fell apart. His human spirit ascended to the Father in heaven into whose hands He had commended it (Lk 23:46; Ps 31:5). His human soul descended with the divine Word to the land of the dead as to where the Word went to proclaim the Good News of liberation to the souls of the dead imprisoned there for the debt of the sins they had committed during their life here on earth before their death. (cf. 1Pet.3: 19-20; 4: 3-6). His human body was consigned to the grave in wait for the hour of the resurrection (cf Mt 27: 57-66), when both His human spirit returning from heaven above and His human soul returning with the Word from the land of the dead below would come to get reunited with it in the grave by the work of the Holy Spirit as of the all-uniting and life-giving Lord (Dominus vivificans) for the exit of the incarnate Word from the tomb, thus for the Resurrection of the Godman Jesus Christ.
And such separation from one another of the the three components of the humanity of Christ showed that their union with one another was a dissoluble one. But, on the other hand, the human person is that created spirit that is inseparably united with the rational human soul because of the indissolubility of the immediate union of the human spirit and the human soul in the human person. It follows that there is no human personhood in Jesus Christ, hence that Jesus Christ is not a human person. The separation of Christ‟ human spirit that ascended to the divine Father in heaven from His human soul that descended with the divine Word to the human souls in purgatory was immediate, without any mediation and any intermediary, hence it was a yawning separation. The separation of the soul from the body was, in contrast to it, rather a mediated one. For the soul and the body can be said to have been separated from the point of view that, since the soul and the spirit containing it have been separated from one another, but the spirit and the body that contains it have been separated from one another, it follows that the body and the soul have been separated from one another. But the soul and the body are also not separated, and this from the point of view that, since the soul remained united with the divine Word who travel with it to the souls of the dead in purgatory, and the Word remained united with the divine Will of the Father (that His Holy One would not see corruption), and this divine Will remained united with the human body in the tomb, it follows that the human soul remained united with the human body through the divine Will and the divine Word.
@10 In sum : With regard to what Christ the Emmanuel has done for us humans, He is that divine Person who, for us humans (in need of redemption) and for the sake of our salvation (originally willed by God for every one), has become Man through the incarnation of the eternal Word but without His ceasing to be true God, and without the Word assuming the human personhood also in the process of His incarnation.

The incarnation of the Word is effected by the Holy Spirit through His uniting the Word of divine nature with the flesh of human nature and the divine nature of the Word with the human nature of the flesh.
It is a process by which the Word is made to become something contrary - opposite but not opposed - to what God as Spirit and Creator is, namely flesh and creature. The Holy Spirit effects this by leading the Word to doing the Will of God, assuming the precisely the human flesh as the one constituted by the triad comprising the material and visible mortal human body, the spiritual and invisible immortal human soul, and the invisible immortal human spirit (cf 1Thes 5, 23), the three of which are united among themselves to constitute the one human flesh to be used by the true Man Jesus to offer redemptive and salvific sacrifice on the Cross, a ritual consisting in those two actions - of immolating the body of the victim and pouring forth as libation of the blood flowing out of the immolated body, with its two, red and white, corpuscles representing the invisible human soul and human spirit - which are accompanied by words (of prayer said to God by the victim) for the forgiveness of the crucifiers so ignorant of their misdeeds to God) in such a way that to be used for the immolation at the redemptive and salvific sacrifice on the Cross); the union of the three among themselves is such that the human body, which contains the human spirit, is in an immediate but dissoluble union with the human spirit, a union in which consists the human nature, while the human spirit is, on account of this dissolubility of their union, separable from the body, and contains the soul, but is in an indissoluble union with the soul and, therefore, because of this indissolubility of their union, inseparable from the soul, an inseparability in which is rooted the permanent difference of the human person (as created spirit containing, and inseparably united with, a soul) from the angelic person (as created pure spirit, spirit without a soul contained in it nor any united with it).
The angelic person is that created spirit that was never, is not and shall not be, united with a soul.
A divine person is that eternal, supernatural, thus non-created, Spirit that can be united with the human soul in a mediated union that can sometimes be dissolved by Man through his self-separation from God as long as Man is living here on earth.
Person in general is that spirit - intelligent living being - that is capable of producing words that are intelligible to his fellow spirits and is therefore capable of communion (the synthesis of communication and union and sharing) with the addressees of his words as his associates.
@11 The incarnation of the Word through which the Son of God was made Man by the work of the all-uniting Holy Spirit in the womb of the Virgin Mary, as it was willed by God the Father, involves not only Mary but also each of the three persons in one God: the Father who wills that His Son be made Man for the salvation of men and through the incarnation of the Word; the Son who is to be made man as the Word that is to be made flesh; the Holy Spirit who effects the process of the incarnation of the Word by uniting the Word of divine nature taken from the Son with the flesh of human nature taken from the Virgin Mary; Mary in whose womb is to take place this great event of the incarnation of the Word that is willed by the Father and processed by the same Holy Spirit that proceeds from the Father and the Son together.

) The divine Word is a divine person that has neither a beginning nor an end, and that lives the divine life as a thing that has neither a beginning nor an end, while he accomplishes the divine Will of the Father as a thing that has no beginning but an end there where it is accomplished.
) The divine nature is the union of all the attributes of God, like His eternity and absoluteness and immensity and holiness and perfection etc, which derive from the essence of God as from His being the first and the last Being.
) The human flesh is that single unit the unity of which results from the mediated and dissoluble union of ‘the visible and mortal body as a created thing that has both a beginning and an end’ with ‘the invisible and immortal human soul as a created thing that has a beginning but no end’ through ‘the likewise invisible and immortal human spirit as a thing that has a beginning but no end but that, on the one hand, is contained by the body and in an immediate but dissoluble union with the body and therefore on account of such dissolubility of the union is separable from the body, and, on the other hand, contains the human soul and is in that immediate union with the soul which in every human being except in Jesus is indissoluble wherefore the human spirti is, because of such indissolubility of the union inseparable from the human soul.
In the inseparability of the human spirit from the human soul is the unity called the human personhood as different both from the personhood of the angels as purely spirits, created spirits that have no soul and are never united with soul, and from the personhood of the divine persons as eternal, supernatural, absolute, non-created but rather all-creating spirits that have no soul.
The exceptional dissolubility of the union of the human spirit from the human soul in Jesus as a human being is the reason for the separability of His human spirit from His human soul, a separability that was manifested in the separation of the two at the moment of His death on the Cross, when namely His human spirit, together with that of the repented thief, ascended to the Father in heaven into whose hands He consigned it, while His human soul, together with the eternal Word, descended to the souls in purgatory that the divine Word might preach with His human soul to the human souls imprisoned there), a separability that grounds that absence of the human personhood in Jesus which is the ontological reason why Jesus is not a human person but rather a divine person, having only the divine personhood of the eternal Word.
The ethical reason for the absence of the human personhood in Jesus is that when the Son of God as God was to become Man - through the incarnation of the Word but without ceasing to be God, wherefore ever since the incarnation of the Word took flesh in the womb of the Blessed Virgin Mary the incarnate Word as the incarnate Son of the living God is both truly God and truly Man - He took from the Virgin not what Himself as God and hence as Spirit already has, namely personhood, but rather what He as Spirit does not have, namely flesh, for beings are not to be unnecessarily multiplied, they are not to be multiplied where there is no need for the multiplication ( ‘entia non sunt multiplicanda sine necessitate’ - the famous razor of Wilhelm of Ockham !), moreover even if He should take on another personhood it should have been a personhood not inferior to the divine personhood like the human personhood but rathe one superior to the divine, but there is no personhood superior to the divine personhood, for the human personhood may be high (super) but the angelic personhood is
higher (superior) and the divine personhood is the highest (supreme) .
Person in general is that spirit, i.e. intelligent living being, that is capable of producing words that are intelligible to its fellow spirits.
The Son and the Father from whom the Holy Spirit originates are too different persons. On the one hand, that which distinguishes the person of the Father from that of every other person (created or non created) is that although all persons have it in common to be a spirit (intelligent living reality) who is capable of understanding that which he (as living reality) perceives and of producing and communicating words that are intelligible to one's fellow spirits and of dialoguing with them, yet only the person of the Father is that spirit which not only is capable of understanding what it perceives, of producing and of communicating intelligible words and of dialoguing with his fellow spirits but is all the more the origin and source itself of such capacity, since he is the origin and source of all goodness, of all life, of all holiness. Consequently, to the concept of such a person belongs that he can never be united to matter (nunquam est in materia!), hence that he cannot suffer (cannot have passion) but can have and show compassion (can be compassionate). On the other hand, that which distinguishes the Son from every other person is that only the person of the Son is that spirit which is not only capable of understanding the reality it has perceived, of producing and communicating intelligible words and of dialoguing with his fellow spirits but is all the more 'Word in person'. To the concept of such a person belongs that he can at times be united to matter (quandoque est in materia), at times separated from matter (quandoque non est in materia).
For the spoken word travels from the speaker to the addressee (thereby uniting itself to matter) and returns from the addressee to the Speaker (thereby separating itself from matter) after accomplishing what God the speaker has intended with his speaking (cf. Is 55:10-11).
The second divine person as 'the Word in person' that contains the irreprehensible Will of the speaking God (the Father) is not only wise but Wisdom itself.
The Holy Spirit is distinct from the Father and from the Son.
The Holy Spirit is the synthesis of 'the fruit of the joint love of the Father and the Son for the Father' and 'the fruit of the joint love of the Father and the Son for the Son'. For this, though each of the two - the Father and the Son - is holy and a spirit, hence a holy Spirit, none of the two, but rather the synthesis of the fruits of their joint love to each of themselves, is the Holy Spirit.
The divine person of the Holy Spirit differs from the divine person of the Father and of the Son. What distinguishes the person of the Holy Spirit from that of any of the rest two divine persons is that only His own person is that Spirit which is not only capable of grasping, understanding, what it has perceived, of producing, and communicating intelligible words and of dialoguing with His fellow spirits but is all the more 'mutual communication in person', 'mutual comprehension in person', 'reciprocity in person'. To the concept of such person belongs not only that it cannot be united to sensorily perceptible matter ('materia communis', 'materia non signata', which is not capable of communicating nor of understanding anything) but also that it functions as the bond (vinculum) of communion between other (especially) divine persons (the Father and the Son) and as the artifex of the union between a non-created and particular created realities, i.e. between a divine reality and such matter which, by its nature, is capable of signalling, hence of communicating ('materia particularis, materia signata ‘), e.g. between the divine Logos and the human flesh of the Virgin, or between divine grace and human nature.

Seeing that there is no time in which the Holy Spirit as fruit did not result from the eternal joint-love of the Father and of the Son for themselves together, the Holy Spirit is coeternal with the Father and with the Son and is thus truly God. The divinity of the person of the Holy Spirit is furthermore rooted in His co-substantiality with the Father and the Son, namely in the fact that He is omniscient and omnipotent (cf. Wis. 7:22-23), He possesses every knowledge and every power.
And Jesus, though He is not a human person, is a human being in so far as He has human nature because in Him there is present the human nature as that nature which consists in the immediate but dissoluble union of the visible and mortal human body with the invisible and immortal human spirit contained in and by the body.
As long as the salvation bringing incarnate Son of the living God on whose shoulders rests the government of the whole creation and to whom all authority in heaven and on earth has been given by God is the Governor that is at the same time
Priest (Presbyter, Elder), Prophet and Wise man (Sage) par excellence it follows that that every system of salvific government in the whole world must be modeled on Him as on the Godman, on the system of the theandric unions in him, namely on the systems of the fourteen divine-human unions in him.
@12 The Trinitarin-theandric System therefore is model for the system of the unity resulting from the union of the trinitarianly based and regulated theoretical half of theodemocratic system of Government and the theandrically based and regulated practical half of the same theodemocracy.
) System is organic unity resulting from the union of the diverse parts of that unit in the unity of which consists the system
) The System of the Godman is that of Jesus Christ as the incarnate Word of God and consists in the organic unity resulting from the union of three diverse (intra-relational, inter-relational and extra-relational) systems of theandric unions existing respectively a) ‘within the incarnate Word between the divine half and the human half of the incarnate Word as Godman (Theanthropos) specifically Theandros’, b) ‘between the incarnate Word and the divine Trinity through the eternal Word as the common element of the two’ , and c) ‘between the human half of the incarnate Word and the divine Trinity through the divine half of the incarnate Word’.
) There are three diverse systems of unions existing in and with Christ:
I) the system of the altogether fifteen intra-relational unions existing within the incarnate Word ,
ii) the system of the inter-relational mediated union between the incarnate Word and the divine Trinity through the divine Word,
and iii) the one and all-embracing system of the extra-relational union of the triadic humanity of the Godman with the divine Trinity through the triadic divinity of the same Godman
) There is the system of the altogether fifteen intra-relational theandric unions existing from the union of each of the three constitutive elements of the divinity of the Godman with each of the three constitutive elements of the humanity of the same Godman.
There are thereby:
1) the series of hypostatic unions of the divine Word as of an eternal person, a person (hypostasis) that thus has neither a beginning nor an end, with the three components of the humanity of the Godman Christ as the incarnate Word:
1a) the hypostatic and theandric Union of the divine Word directly with the human spirit as with a created but immortal thing, a thing that thus has a beginning but no end;

1b) the hypostatic theandric Union of the divine Word (CB) indirectly with the human soul (PM)as with a created but immortal thing, a thing that thus has a beginning but no end, through the divine life (CM)as an uncreated, hence supernatural and eternal life, whereby the unity resulting from this mediated union of the divine Word with the human soul through the divine life passes through that mediated union of ‘the divine life of the divine Word’ with ‘the human soul’ through ‘the human spirit (PB) containing the human soul’ from which derives that unity as inseparability in which consists ‘the divinized but not deified human personhood’. For there is a difference between to divinize and to deify a human person. On the one hand : To divinize a human person means to make him participate, or consider him as participating, in the divine as eternal life, thus (since eternity belongs the nature of God) in the divine nature. The human person participates in the divine nature, not with his created and mortal human body as a being that thus has both a beginning (since it is a creature) and an end (since it is mortal), but rather with his created and immortal human spirit as a being that (being a creature) has a beginning but (being immortal) has no end and contains the likewise created and immortal human soul that likewise has a beginning but no end. Through having a soul inside it, the human spirit differs from the created and immortal angelic spirit that contains no soul. Both the created angelic spirit and the created human spirit have beginning but no end, and they differ from the Holy Spirit who is the divine as the eternal and supernatural, thus non-created, Spirit that, being eternal, has neither a beginning nor an end. The human spirit participates in the eternal life of the divine Spirit as the Holy Spirit but without becoming identical with, nor equal to, but rather only similar to, the divine Spirit as the Holy Spirit who is a divine person and therefore truly God. Man, through his human spirit, participates in the nature of God but without becoming identical with God nor equal to God but rather only similar to God.
On the other hand: To deify the human person is to make him participate in the substance of God, hence in the all-embracing power that underlies and sustains the infallible efficacy of the words and the acts, actions and activities - hence the infallible efficiency - of the three persons in the numerically one God, a power that embraces all the three most powerful powers that there can be at all, namely the power to do all good things and to do each well at the absolutely superlative degree of its being well done; the power to do no evil whatsoever (impossibilitas malefacendi, impossibilitas peccandi) and to make no mistake whatsoever (impossibilitas errandi); and the power to overview, overpower, overthrow and overcome all evils and to extirpate and eliminate any evil whatsoever from the way of goodness.
But the human person, though he can be divinized, cannot be deified; in other words, though the human person can be allowed by God to participate in the eternal life, hence in the divine nature, and thus become similar to God, but not identical with nor equal to God, yet he cannot be allowed by God to participate in the divine substance, in the all-embracing power of God, in the omnipotence of God , for otherwise the human person would be equal to God or even identical with God.
Therefore while the saying is right that “God cannot work in isolation without the instrumentality of humans though divinised”, the saying is wrong that “In the incarnation God became man that man may be God”, rather the correct thing to say is that “In the incarnation God became man that man may be divinized”. The correctness of the latter is justified by the saying of the incarnate Son of God as the Godman Jesus Christ that the purpose of His coming to humans on earth is that they may have eternal life (cf Jo 10,10), in other words that they may participate in the divine nature, which in turn means that they may be divinized, thus become similar to God. Thus He has come not so that they may participate in the divine substance, be deified, become equal to or identical with God, become God !
1c) the hypostatic theandric Union of the divine Word indirectly with the human body as with a created and mortal thing, a thing that thus has both a beginning and an end, a union mediated in the one hand

1ca) diagonally through
1caa) the divine Will as an uncreated but finite thing, a thing that thus has no beginning but has an end there where it is accomplished,and
1cab) the human spirit as a created but immortal thing, a thing that thus has a beginning but no end, on the other hand
1cb) diametrically through that one divine-human unit the unity of which results from that mediated union of the divine life with the human soul through the human spirit containing the human soul in which the human being participates in the divine life, in the eternal life, thus the human nature participates in the divine nature.
2) the series of enhypostatic theandric unions of the divine life as of an eternal thing, a thing (i.e. ‘non-Person’, ‘enhypostasis’) that thus has neither a beginning nor an end, with the three components of the humanity of the Godman Christ as the incarnate Word:
2a) the enhypostatic theandric Union of the divine life indirectly with the human soul as with a created but immortal thing, a thing that thus has a beginning but no end, through the human spirit containing the human soul, whereby this mediated union of the divine life with the human soul through the human spirit containing the human soul is properly that enhypostatic theandric Union in which the human being participates in the divine life, in the eternal life, thus the human nature participates in the divine nature.
2b) the enhypostatic theandric union of the divine life indirectly with the human body as with a created and mortal thing, a thing that thus has both a beginning and an end, through the divine Will as an uncreated but finite thing, a thing that thus has no beginning but has an end there where it is accomplished,
2c) the enhypostatic theandric union of .’the divine, hence eternal, life as of a thing that has no beginning and no end’ with ‘the created and immortal human spirit as a thing that has a beginning but no end’.
2d) This system of altogether fifteen intra-relational theandric unions is in the form of an arithmetical progression running from “six hypostatic unions existing in the form of „one immediate plus five mediated‟ theandric unions”, through “five enhypostatic unions existing in the form of „one immediate plus four mediated‟ unions, whereby the four exist in. two by two‟ “, to “four enhypostatic that exist as two immediate and two mediated theandric unions”.
) There is also the one system of inter-relational mediated indissoluble union of the entire incarnate Word as Godman (Theanthropos, specifically Öl Theandros) on the one hand, and the divine Trinity on the other hand, through the eternally living creative divine Word, the eternally living divine Logos, who, by being one of the components both of the incarnate Word and - of the Son of God and hence one - of the components of the divine Trinity, is, as what the divine Trinity and the incarnate Word not only have in common but also own together, what can unite the two with one another at best.

) There is, last not least, the all-embracing system of an extra-relational mediated indissoluble theandric union between the aggregate of the named three components of the humanity of the incarnate Word as Godman Jesus Christ, on the one hand, and the divine Trinity, on the other hand , through the aggregate of the named three components of the divinity of the same Godman.
Such a system of an extra-relational union is precisely the typical system of the salvation of Man and shows that Jesus Christ, the incarnate Word as Godman (Theanthropos, specifically Theandros), has the salvation of Man within, inside, in Him and with Him wherever He is and to wherever He goes and comes (wherefore Zaccheus was right to say when Jesus visited him : “Today salvation has entered my house”) . And Jesus, as long. as He is Someone that has the Salvation of Man with and within Him, up and down and right and left and center ( like on the Cross He was pierced and opened up and down with thorn and nails respectively and right and left and center with nails and spear respectively, as immolation of the body of the sacrificial Lamb of God that takes away the sins of the world and consequently bleeding all over His human body up and down and right and left and center, as the libation of His soul and spirit represented by the defending white and promoting red corpuscles respectively of the blood that was being shed and poured forth in offering to God) is not only in the position to give salvation to Men (in every place they are - north and south and east and west and center - and in every time they live, past and future and present, yesterday and tomorrow and today) if He wants and to whomever He chooses to give it (cf “Like the Father raises the dead and gives them life, so the Son gives life to anyone He chooses” Jo 5:21) as to those humans that are in need of it, but also in the disposition to give salvation to Men (since only the One that has something in abundance can give it in abundance to others - wherefore Christ said that He has come to Men living in the world that they may have life and have it to the full, cf John 10, 10 - for one can give to others at the highest only what and how much the one has, and no one can give to others what the one does not have, ‘nemo dat quod non habet’), for Jesus wants to give it to Men and does give it really to all humans since, on the one hand, He has come to do the Will of His Father and does what the Father wants and the Father wants that everyone be saved (cf 1Tim 2:4) and has sent Him to humans in the world that they may have eternal life by believing in Him and doing what He tells them and eating His flesh and drinking His Blood, the flesh and blood of the Son of Man as the Lamb of God that the Son of God has become through the incarnation of the eternal Word of God but without ceasing to be Son of God, whereby in Him, in the incarnate Word of God, God became man but without ceasing to be God and has through that incarnation of the Word become the only one that is truly God and truly Man at the same time and this in the one divine person of the Godman called Christ the Lord (Christus Dominus), the Lord Jesus (Dominus Jesus), Jesus the Christ (Jesus Christus), Christ the Emmanuel (Christus Emmanuel), the God-with-us, the God-in-union-with-us, the God-in-love-with-us, the God-in-communication-with-us, the God-in-solidarity-with-us, the God-living-with-us, thus the God-feeling-and-seeing-and-moving with us humans for the sake of our salvation to the greater glory of the three persons in His numerically one Self our only one Lord and only one Creator and only one King and only one Saviour.
) Only the system of the extra-relational mediated union of the aggregate of the three constitutive elements of the humanity of the Godman with the divine Trinity through the aggregate of the three constitutive elements of the divinity of the Godman is the veritable source and regulating principle of the system of the three diverse salvific activities or operations of Christ.
Such three salvific activities of Christ are:
i) His Kerygma - i.e. proclamation as teaching and teaching of the Good News - of the Kingdom of God as of the reign of the justice and, from it, of the peace and, from it, of the joy brought by the Holy Spirit (cf Rom 14:17), for the moral salvation of humans;
ii) His paschal mysteries as mysteries of His sorrowful and descending passage from His suffering, through His death on the Cross, to His burial in the grave, and of His glorious and ascending passage from His ressuection, through His ascension into heaven, to His effusion from on high of the Holy Spirit onto His Faithful at Pentecost, for the spiritual salvation of humans;
iii) His miracles (embracing not only those of healing as restoring life once more to any dead part of the body of an individual and those of waking up dead men as restoring life once more to the whole of the dead body of an individual but alsothe social miracles comprising the socio-cultural miracles of multiplying the means of nutrition like bread and fish and wine, the socio-political miracles of silencing the violent forces of nature that threaten the life or endanger the security of human life and property, the socio-economic miracles that make money promptly available to solve political and cultural needs), for the material salvation of humans
) Only the system of the altogether fifteen intra-relational unions existing out of the union of each of the three constitutive elements of the divinity of the incarnate Word as Godman with each of the three constitutive elements of the humanity of the Godman is the veritable source and regulating principle of each of the Institutions that Christ has called into existence and built on Himself as on their proper foundation, on Him the Incarnate Word, on the Godman, that such institutions be instruments for the prolonging of His salvific activities to all the nations and generations and hence for the prolongation of the salvation accomplished by Him to all peoples on earth in the world.
Such institutions that Christ has called into existence for salvific purposes towards humanity are:
1) the one collective person called the Church and 2) the three things that the Church should use to prolong the Christworked holistic, namely moral, spiritual and material, salvation of humans on earth :
2a) stitutions that the Church has called into existence each time as logical conclusion from two premises: 1) the three institutions of Christ
2a) the Commandments of Christ to His disciples i)to have salt in themselves and be at peace with one another, ii) to love one another as Himself Christ has loved them, like the Father loves Him, iii) to be perfect in chairity like their Heavenly Father is perfect, by doing both corporal and spiritual works of mercy to both the good and the bad people, iv) to pray, and v) to be holy because the Lord their God who has created man in His image is holy‘ as means to prolong the moral salvation accomplished by Christ through His Kerygma on the Kingdom of God as reign of justice and of peace and of the joy brought by the Holy Spirit ;
2b) the seven Sacraments of Christ -Baptism, Confirmation, Holy Eucharist, Reconciliation as interaction between human penance and divine pardon, Anointment of the infirm, Holy Orders , and Matrimony’, as the means for the Church’s prolongation of the spiritual salvation accomplished by Christ through His paschal mysteries;
2c) the Christian Science as Technoscientific Theology, the epistemtechnical act, action and activity of the human spirit that - firmly believing (Fides) in the living God and in Christ His Son and reasoning (ratio), logically (analogically by comparisons and syllogistically by deductive and inductive arguments) on God’s words (Logoi tou Theou) about Himself as to who and what He is in Himself and in His relation towards the rest of beings in general and towards Man in particular)
- engages in 1) epistemtheorically asking God as Light in order to receive illumination and enlightenment from Him, and 2) epistempratically searching for God where He can be found (namely in the bipartite deposit of the revealed truths of the Christian faith, depositum veritatum Fidei christianae, comprising the Scripture and Tradition of the Church, the togetherness of the two of which is structured in a way corresponding to the structure of its content, for because the content of the two is the word of God as the living water - which is in sharp distinction from the sacrament of the Eucharist the content of which is the human flesh of Christ as the living bread - that togetherness of Scripture and Tradition is structured according to the chemical formula for natural water, namely according to the togetherness of two elements of hydrogen, H2, and natural oxygen, O, as that which is constituted by three diverse isotopes, whereby in correspondence to the two elements of hydrogen the Scripture is divided into two Testaments, while in correspondence to the three isotopes that together constitute natural oxygen - namely isotope 16 made up of 8 protons and 8 neutrons, isotope 17 made up of again 8 protons but 9 neutrons, and isotope 18 made up of again 8 but 10 neutrons - the Tradition is divided into three elements, namely doctrinal Tradition, devotional Tradition and disciplinary Triadition of the Church), in order to find Him in His incarnate Word Jesus Christ as His incarnate Son, and 3) technically knocking at God’s Door as at the Godman, at Christ as at the proper Gate (into the Kingdom of God and from there into the God of the Kingdom), in order to have the Godman opened to the finding and knocking human spirit asking
to be let in, into Christ the incarnate Word as the Godman, and, through Christ, into the divine Trinity, in order to see inside the Trinity and inside Christ the internal divine laws of stability and laws of dynamism, those of stability being the laws that define the stable relations among the components of the divine Trinity and among the components of the Theanthropic, precisely Theandric, structure of the incarnate Word, while the laws of dynamism are those that describe the dynamic processes in general and the perfect movements in particular that are going on inside the divine Trinity and inside Christ. These two categories of laws are also the laws that regulate and determine all external signs, sayings and doings, words and operations as actions and works, preachings and teachings and activities of the divine Trinity and of Christ. Finally these laws of stability and laws of dynamism (which are deduced from the complex linear geometrical figure that is a scientific symbol of the trinitarian structure of the triune God as a religious fact and from the complex linear geometrical symbol of that theanthropic, specifically theandric, structure of the incarnate Word as Godman on which all institutions of Christ - namely His Church, His Sacraments, His Commandments, and His Science as Technoscientific Theology - are based and modeled) are to be applied to the pertinent proper objects of the Natural Sciences (particularly Physics, Chemistry and Biology) to discover and produce, invent, fabricate, material goods (food, medicine, means of security, means of communication, means of transport, etc) needed for the material salvation of the humans of the present and future generations.

But the human spirit is let in, into the interior of the opened Godman and, passing through the Godman, further till onto and into the divine Trinity, not only to see therein the laws of stability and of dynamism that regulate the stable relations among the components of the Trinity and regulate the dynamic processes and perfect movements and, hence, the eternal life lived therein, but also to see and contemplate and adore, admire devotedly the triune God Himself as the trinitarianly structured eternal Light and as that eternal Blessedness (beatitudo) that consists in the unity (as the oneness interchangeable with the goodness, the trueness and truth and truthfulness, and the beauty and beautifulness) existing out of the eternal union of the eternal happiness (felicitas) that the divine essence - together with the divine nature deriving from it and the divine substance deriving in turn from the divine nature - perpetually gives, and the eternal gladness (laetitia) that the Father rather donates, the eternal joy (gaudium) that the Son also donates, and the eternal jubilation (jubilatio) that the Holy Spirit causes, to those, and in those and among those respectively that have entered the glorious Interior of the numerically one but structurally triune God for the beatific vision at the end (eschaton) of the course of the life of the individual human on earth as geographical place and for the eternal banquet at the end of the world as historical event. The human spirit is let in and led on to the divine Trinity as to the proper content and center of the luminous and transparent triune God and allowed thereby not only to see and admire but also to imitate the eternal Goodness itself in person that the Father is, the eternal Trueness and Truth and Truthfulness itself in person that the Son is, and the eternal Beauty and Beautifulness itself in person that the Holy Spirit is.
) The Son of God in His pre-incarnate state is constituted by His three-dimensional being: His being the substantial Image of God (cf 2 Cor 4:4; Col 1:15) as the proper dimension by which He is related to the Father; His being the Wisdom and power of God (cf. 1Cor 1:24.30; 2:7-8) as the proper dimension by which He is related to the Holy Spirit (cf Wisd 7:22-23), and His being the eternal creative Word of God, the divine Logos (cf Jo 1:1.14; 1Jn 1:1; Rev 19:13) as the proper dimension by which He is distinct from the Father and from the Holy Spirit.
@13) Theodemocracy is a structured and synthesizing form of Government because it is itself the synthesis - the composite single unit the unity (as oneness interchangeable with goodness, with trueness and truth and truthfulness, and with beauty and beautifulness) of which results from the union - of ‘theocracy’ and ‘democracy’.
) The practical half of the theodemocratic System of government has as its regulating structural model the system of the incarnate Word as that single unit the unity of whom results from the union of the divine Word with the human flesh, the union of the Word of divine nature with the flesh of human nature and of the divine nature of the Word with the human nature of the flesh, the union of - on the one hand - the three constitutive elements of that divine half of the Godman which i) is constituted by the divine Word, the divine Will done by the divine Word as Son of God and the divine life lived by the divine Word and which ii) regulates the theocratic half of the theandrically based practical half of the Trinitarian-theandrically structured theodemocratic system of Government and - on the other hand - the three constitutive elements of that human half of the Godman which not only is constituted by the human body and the human soul and the human spirit contained in the body and containing the soul and thus uniting the soul and the body but also regulates the democratic half of the theandrically based practical half of the Trinitarian-theandrically structured theodemocratic system of Government.
In the Theandric system of the practical half of the theodemocratic system of Government. Theocracy relates to democracy as the three constitutive elements of the divine half of the incarnate Word as the Godman relate to the three constitutive elements of the human half of the same incarnate Word as Godman.

@14 Within the post-incarnational Trinitarian-theandric structure of the God of salvation the salvation of man takes place and consists in the extra-relational mediated union of 1) that human half of the incarnate Word as Godman which comprises the three human elements (called the human body united with the human soul by the human spirit, the human soul itself, and the human spirit itself contained in the body and containing the human soul and, therefore, uniting the body as it’s container and the soul as its content) with 2) the divine Trinity 3) through that divine half of the same incarnate Word as God which comprising the three divine elements (called the divine Word living the divine life and accomplishing the divine Will of the Father that His Son be made Man through the incarnation of the Word; the divine life lived by the divine Word; and the divine Will done by the divine Word)