3. A communication of his life.
4. A communication of his beatitude.
In other words, a reproduction of Christ and his nature, his attributes, his life, and his bliss.
To effect this reproduction are required: First, a similitude of the nature of Christ; a similitude of his intellect; a similitude of his will; a sharing in his feelings. Second, a real and substantial participation of his life, in order that this similitude may be sustained, and that, initial and germinal as it is in this world, it may grow and develop itself by communing with its proper object, and thus become perfect and able to attain a participation of his bliss in palingenesia.
Thus the eternal Father, seeing all human persons bearing the image of his Son, having his mind, his will, his feelings, communicating with his life, extends to them the feeling of a father and the inheritance of children.[85]
Hence, the different moments of the sacramental extension of the Theanthropos:
1. A moment of supernatural generation by which the Theanthropos attaches his infinite energy to a visible instrument, permanent in time and space, and through which he confers a similitude of himself and the other divine persons; a similitude in essence, in intellect, in will, in feeling, in aspirations, in an initial and germinal state, and which establishes the incipient and germinal union of human persons with the Trinity.
2. A moment by which the Theanthropos attaches his infinite energy to a visible instrument, and through which he carries that initial and inchoative similitude and union to a definite and determinate growth.
3. A moment by which the Theanthropos attaches his infinite energy to a sensible instrument, in order to communicate to human persons the power to perpetuate his sacramental extension in time and space.
4. A moment by which the Theanthropos communicates his infinite energy to human persons, to exalt their natural force of expansion, and enable them to propagate the human and supernatural species.