The Pentecost is the realized and perfect Divine-humanity. The Divine-humanity is the appearance on earth of the God-Man, who has united in His Person the heavenly and the earthly Adam. It is the Divine Incarnation, but it is equally the descent into the world of the Holy Spirit, Who abides with us forever (cf. John 14:16), although He was not made incarnate. As far as the Divine-humanity is concerned, this eternal abiding with us of the Holy Spirit corresponds to the Incarnation of the Son. The two things are inseparably linked not only in fact but also in essence: “It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you” (John 16:7), “another Comforter” (14:16), Who “shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father” (16:14–16). This identity, as it were, of the revelations of the Second and Third hypostases is precisely the Divine-humanity, heavenly and earthly, the Divine Sophia and the creaturely Sophia. The self-revelation of the Holy Trinity, as the revelation of the Father in the revealing hypostases, the Son and the Holy Spirit, is the Divine Life, the Divine World, the Eternal Sophia. The creaturely world is created in the image of this Divine Sophia, on the basis of the Divine Sophia, in such a way that the divine proto-images of being have received extra-divine being by being submerged in the creaturely nothing, in becoming, thereby acquiring an autonomous existence in the creaturely world. In its creaturely sophianicity, the world has become a mirror of the Divine world; its images are not illusory, however, but really exist. This mirror has become clouded and distorted because of the world's sinful falling away from its proper image, but it has nevertheless preserved its mirror quality: even though it is fallen, the creaturely world is the creaturely Sophia, although the image of her being has been divided into sophianicity and anti-sophianicity (for there does not exist anything that is extra-sophianic or nonsophianic; sophianicity is synonymous with being itself).

This division is not insuperable. Its overcoming in the Divine plane includes the overcoming of the duality of the forms of the Divine Sophia, eternal and creaturely. In this way, creation is deified: divine life is communicated to it; and it is raised from the creaturely Sophia into the creaturely-Divine Sophia. So great is God's love for creation that, in calling the latter to being, He gives it His Own, the Divine Sophia, as the foundation of its being, in order, further, to give it Himself as well, uniting it with His own Divine life. This is precisely the foundation of the Divine-human process. Humanity, the center and cryptogram of the world, is the image of the Divine Humanity. It is thus called to approach the Proto-image, and this convergence can go so far as to become a living identification with the Proto-image. This is the task and goal of creation. God creates future “gods by grace” for inclusion in the multihypostatic multiunity of the Holy Trinity and in the unity of Divine life. This is the final foundation of the creative act. The creaturely Sophia must be united in one life with the Divine Sophia on the basis of the unity of hypostasis living in the two natures: The idea of the Chalcedonian dogma, of the unihypostatic bi-unity of the two natures, Divine and human, of the Divine and the creaturely Sophia, must receive not only a christological but also an anthropological and cosmological significance.

Thanks to the kenosis of Divinity, the God-Man is conscious of His Divine Personality, of His Divine Sonhood, and of His divine life in the Father; He is conscious of Himself as the Son of God (although, in His state of humiliation, not yet as God). At the same time, however, He remains the Son of Man. He remains Man, who in His human consciousness also has the divine consciousness. In a word, He is the God-Man. And He announces His Divine Sonhood, His oneness with the Father, to His brothers, His co-men, as co-Man. This represents the most original, unrepeatable, and unique feature of His individuality compared with that of other men: being one of the sons of men, He speaks of Himself as being one with the Father, that is, with God, without thereby losing, diminishing, or denying His humanity. In speaking of His divinity to men, He does not proclaim Himself to be God but reveals Him — the Heavenly Father in His human life ("he that hath seen me hath seen the Father" [John 14:9]).