The Church of the West, whose seat was in Rome, was also acknowledged by the Eastern Church with the honorary title of primacy. Over time, however, this title evolved into a primatial authority claimed to encompass responsibility for the unity of the entire Church, manifesting as papal primacy. This development was theologically framed in terms of Christ as the Bridegroom of the Church (cf. Revelation 18:23). Yet this return to the concept of divine omnipotence under the conditions of the Law came about through the influence of major heresies such as Arianism and Nestorianism. Seeking the subordination of all other churches, especially the Eastern Church, the early Western Church also imposed a scholastic doctrine concerning the transcendence of God, which was considered as being at odds with the ecclesial experience of the divine immanence – the depth of God as revealed and confessed in the book of Revelation. In the East, this was regarded as a scholastic tendency that served to facilitate the emergence of papal primacy. It was a primacy contrary to the apostolic sense of divine Revelation which testified to the depth of God: The deep like a garment [of light] is His covering (Psalms 103:7), who clothed you with light as with a garment (Psalms 103:2). The work of Christ sent by the Father was that of the silent, and hidden but real impartation of the divine nature in the heart of Christ as a shadowing behind His human nature, in the sense of the birth of the divine nature in the hearts of those who followed Him. St. Paul testified to this silent but real work thus: those whom he foreknew (through the baptism of St. John) he had before ordained to be conformed to the image of his Son (Romans 8:29). This secret, hidden work, had been prophesied about the work of Christ: I will surely put My laws into their mind and write them on their hearts (cf. Jeremiah 31:33; Hebrews 8:10), and not in their minds, which could not be brought out of the prison of the darkness of the tares except by the truth which springs up from the earth, illumines the mind and makes it a servant of the fullness of the heart towards the divine resurrection. The fullness of the heart means the peace of God who rules in hearts and enlightens the mind, the handmaid of the hearts fullness. The peace of God has the meaning shown by Christ: Peace I leave with you, My peace I give to you; not as the world gives do I give to you (John 14:27), this being the fulfillment of the prophecy: Cf. OSB, Ps. 84:11-12: Mercy and truth met together; righteousness and peace kissed each other; truth arose from the earth, and righteousness looked down from heaven. (Psalm 84:11-12). Regarding the writingon the hearts, Christʹs ministry meant only a communion established within the hearts of those who followed Him, responding to His call. Thus, in Holy Baptism, the revelation from the Christ is a mystery of the hidden wisdom of God (cf. 1 Corinthians 2:7), but which was then to be witnessed by Christʹs disciples after the revelation of Pentecost: ʺAnd from the fullness of him [the depths of God] we have all received, and grace upon graceʺ (John 1:16), until his fullness, when Christ confessed to the Father: ʺthe work which you gave me to do, I have doneʺ (John 17:4). But in this state of likeness to the heart of Christ, there can be no question of unity of mind with the Most Blessed Trinity, which could only take place through the sacrifice of the resurrection, when, rising from the dead, the light of the Lamb of God lifted up the sin of the world, casting aside the veil of the darkness of light which enveloped all peoples, and removing death with the spirit forever. The seed of the devil was sown a  tares in Adamʹs flesh: the lust of the flesh, that of the eyes and the pride of life (cf. 1 John 2:16) as the pride of the glory of the worldʹs glory, that is, of taking the whole world, ignoring the other paradox, that of the return of the flesh to the earth through despair. This paradox was witnessed by Christ Himself: ʺWhat does it profit a man if he gains the whole world and loses his soul?ʺ (Matthew 16:26) by the tares turning the body to the earth, a reality possible at any time. The Scholastic confuses the unity of the universal Church with the unity of mind with the Most Holy Trinity, which is the source of the unity of the Church. Christ says in this regard: ʺEvery sprout which my heavenly Father has not planted will be uprootedʺ (Matthew 15:13). And this extends also beyond death, for Christʹs resurrection sacrifice strikes at the root of the tree that it might become a good tree, which joyfully brings forth from itself the Fatherʹs good things. In the same way, Christ confesses: ʺthe glory which you have given me I have given to them, that they may be one, even as we are oneʺ (John 17:22). Without unity of mind with the Most Holy Trinity, the unity of the Church is not possible.