Dogmat Troughbiness - The main dogma of Christianity. God is one, one essentially, but is threefold in faces.

(Concept " face", or hypostasis, (not a face) close to the concepts of "personality", "Consciousness", PERSNALITY).

The first person is God Father, the second person is the Son, the third person is the God of the Holy Spirit.

These are not three God, but one God in three faces, the Trinity is unique and inseparable.

St. Grigory Theologian Learn:

"We worship the Father, and the Son, and the Holy Spirit, sharing the personal properties and connecting the deity."

All three persons have the same divine dignity., there is neither older nor younger; Like God, the Father has a true God, and God Son has a true God and the Holy Spirit there is a true God. Each person carries all the properties of the deity. Since God is one of its creature, then all the properties of God - His eternity, omnipotence, omnipresence and others - belong to equally to all three persons Blessed Trinity. In other words, the Son of God and the Holy Spirit, eternal and almighty, like God Father.

They differ only by the fact that God the Father is not born from anyone and does not proceed; The Son of God is born from God's god - narrowly (in short, inceptually, infinitely), and the Holy Spirit comes from God Father.

Father, Son and the Holy Spirit, are forever stay with each other in continuous love and make up one creature. God is all-in-law. God has love itself in itself, because the Being of a single God is the existence of Divine Ipostasses who are among themselves in the "Eternal Movement of Love (Rev. Maxim Confessor).

1. Dogmat of the Blessed Trinity

God is one of the essence and threefold in the faces. Dogmat Trochniki - the main dogma of Christianity. It is directly based on a number of great dogmas church and, above all, the dogma of our redemption. As a result of such a special importance, the doctrine of the Blessed Trinity is the content of all faith symbols, which used and used in the Orthodox Church, as well as all private confessions of faith written in various cases of the church shepherds.

Being the most important, of all Christian dogmas, dogmat about the Blessed Trinity is together and the most difficult for his assimilation limited to human thought. Therefore, no other Christian truth about any other Christian truth, the struggle was not so tense in the history of the ancient church, as a dogma and truths, directly related to it.

Dogmat Holy Trinity encompass two main truths:

A. God is one of the essence, but is threefold in faces, or in other words: God is a triypostic, triipostas, the Trinity is unique.

B. Ipostasi have personal, or hypostasic properties: Father is not born. Son is born of father. The Holy Spirit comes from the Father.

2. On the unity of God - the Holy Trinity

Prep. John Damaskin:

"So believe in a single God, a single start, initial, unmarried, unknown, impermanent, equal, immortal, eternal, infinite, indescribable, unlimited, almighty, simple, simple, disembodied, alien expiration, impassable, immutable and indispensable, invisible, - the source of goodness and truth, the light is mental and impregnable - by virtue, in virtue of an indecent and only will be measured, - for everything that emptiles can, all the creatures of visible and invisible creator, comprehensive and preserving, about everything industrial, distinctive , above all the bombardment and reigning kingdom of an endless and immortal, not having any opponent, all filling, no bulk, but a comprehensive, containing and all greater, which penetrates all the essence, remains clean, abides outside the limits of all and seized from a number of all creatures as a pretty and above all the very much, all-in-eyed, pre-eyed, filled, which is set Avails all the bosses and ranks, and herself above all the authorities and ranks, above the essence, of life, words and understanding, which is the light itself, the goodness itself, the life itself, the essence itself, since it does not have anything from any other ex From what is, but herself is the source of being for all existing, life - for the whole living, reason - for everything reasonable, the reason for all the benefits for all creatures is, by virtue, which knows everything before being, a single essence, a uniform deity , unified strength, a single desiment, a single action, a single beginning, a single power, a single domination, a single kingdom, in three perfect hypostasses, a knowledgeable and collapsed by a single worship, believed and revered from any verbal creature (in amazing), unlongly connected and inadelinedly divided, What is incomprehensible, - in the Father and Son and the Spirit of the Saints, in the name of which we were baptized, for so the Lord commanded the apostles, saying: "They are in the name of the Father and Son and the Saint Holy Spirit" (MF. 28, 19).

... And that God is one, and not many, it is undoubtedly for believers to the Divine Scripture. For the Lord at the beginning of his commission says: "Az Esm Lord is your god, I missed the Egyptian land, and you will not be bosy in Ine" (Ex. 20, 2); And again: "I hear, Israel: the Lord God is yours, the Lord is one" (De. 6, 4); And the Prophet Isaiah: "Az God, and AZ, in addition to me to bear God," (Is. 41, 4) - "Before you not to be in God, and I will not be ... and not . 43, 10-11). And the Lord in the Holy Gospels so speaks to the Father: "CE has an eternal stomach, yes know you united the truth of God" (John 17, 3).

With the same who do not believe the divine Scripture, we will argue: God is committed and does not have drawbacks and for goodness, and at wisdom, and according to strength, - it is very impressive, endless, appropriated, unlimited, and, in the word to say, all. So, if we assume many gods, it will be necessary to recognize the difference between these many. For if there is no difference between them, then alone, and not many; If there is a difference between them, where is the perfection? If there is a lack of perfection or goodness, or by force, or on wisdom, or in time, or at the place, then God will not be. The identity in everything indicates the whole of God rather, and not many.

Moreover, if there were a lot of gods, how would their appearance be preserved? For where would be one, there would be no other.

How would the world be controlled by many and did not destroy and would not be upset if the war would have happened between the managers? Because the difference introduces confrontation. If anyone says that each of them controls its part, then what entered such an order and made the section between them? This one actually would be God. So, one is God, the perfect, indescribable, creator of everything, the Content and the ruler, above and before any perfection. "
(Accurate presentation of the Orthodox faith)

Protopresviter Mikhail Pomazansky (Orthodox dogmatic theology):

"I believe in a single God" - the first words of the Faith symbol. God owns all the completeness of the most advanced being. The idea of \u200b\u200bcompleteness, perfection, infinity, all-hardness in God does not allow to think about him differently, as a single, i.e. The only one and unique in yourself. This requirement of our consciousness expressed one of the ancient church writers in words: "If God is not alone, then there is no God" (Terertullian), in other words, a deity, limited to another creature, loses its divine dignity.

All New Testament Scripture is filled with the teaching of one God. "OUR FEW, иже и и и ухсек," we pray for the words of the prayer of the Lord. "There is no other God, except for one," the most important truth of the faith of the apostle Paul (1 Cor. 8, 4) "expresses the main truth.

3. About the ternaryness of persons in God under the unity of God essentially.

"The Christian truth of God's unity deepens the truth of the unity of triipostas.

We worship the Blessed Trinity with a single inseparable worship. The fathers of the church and in the divine service, the Trinity is often called "Unit in Trinity, a triipostasic unit." In most cases, prayers addressed to the worship of one person of the Holy Trinity ends with a gloriousness with all three to person (for example, in prayer to Lord Jesus Christ: "Yako is declared the Esi with the original father and with the Most Holy Spirit, and the Amen").

The church, referring to the Most Holy Trinity, calls for her in the only thing, and not in the plural, for example, for example: "Jaco Ma (and not you) praise all the forces of heaven, and you (and not you) fame to you, Father and Son and the Holy Spirit , now and in the eyelids, Amen. "

The Christian Church, the Conscious of the Mystery of this dogma, sees a great revelation in it, an elevating faith of Christian is immeasurably over every confession of a simple monothist, which is also found in other non-Christian religions.

... Three divine persons having a narrow and boring being, revealed to the world with a coming and the embodiment of the Son of God, being "one force, one being, one of the deity" (the poem on the day of Pentecost).

Since God, according to the very essentially, there is all the consciousness and thought and self-awareness, then each of these three eternal manifestations of themselves is a self-awareness of themselves, and therefore each - there is a face, and faces are not the essence of the form or single phenomena, or properties, or actions; Three persons are contained in the very unity of the creature of God.. Thus, when in the Christian teaching, we are talking about the trinity of God, we speak about the mysterious, in the depths of the deity hidden inner life of God, manifested - ajar to the world in time, in the New Testament, the Son of God and the action of the wi-law, the life of the Saint, the Saint Wi-Fiction, the Saint Saving Forces, the Saint Saving Force.

"The Most Holy Trinity is the most perfect unity of three persons in a single creature, because - the most advanced equality."

"God is a spirit, a simple creature. And the Spirit than manifests itself? Thinking, word and business. Therefore, God, as a simple creature, does not consist of a number of or from many thoughts, or from a variety of words or creations, but he is all in one simple thought - God-Trinity, or in one simple Word - Trinity, or in three faces connected together. But he is all and in all judgment, everything passes, everything fills themselves. For example, you are reading a prayer, and it is all in every word, like holy lights, every word penetrates: - Everyone himself may experience it, if it is praying sincerely, diligently, with faith and love. "

4. Certificate of the Old Testament about the Holy Trinity

The truth of the trinity of God is only piercely expressed in the Old Testament, only ajar. Old Testament testimonies are disclosed, clarified in the light of the Faith of Christian, as the apostle writes about Jews: "... dOYN, when they read Moses, the bedspread lies on the hearts of them, but when they turn to the Lord, this covered is removed ... it is removed by Christ"(2 Cor. 3, 14-16).

The main Old Testament Places are as follows:

Life. 3, 22: " And the Lord said to God: here, Adam became like one of us, knowing good and evil"(Words of God before the expulsion of the progenitors from Paradise).

Life. 11, 6-7: Before mixing languages \u200b\u200bat a pedcule - " One people and one in all languages \u200b\u200b... We will take a tongue and mix there their language".

Life. 18, 1-3: about Abraham - " And the Lord of the Dubrava Maur appeared to him ... Elderly looked at the eyes of his eyes, and now, three husbands stand against him ... and bowed to the earth and said: ... if I gained your favor before our eyes, do not pass by your slave"-" You see if the Blessed Augustine is instructed, Abraham meets three, and worships one ... Surrection three, he enlightened the sacrament of the Trinity, and wondering how to confess the united God in three faces. "

In addition, indirect indication of Trochka Fathers of the Church sees in the following places:

Numbers 6, 24-26: the blessing of the priestly, specified by God through Moses, in the Trookey form: " May the Lord bless you ..., let the Lord seems to you with a bright face ..., come to the Lord's face to you…".

IP. 6.3: Slavor of seraphim standing around the throne of God, in a triple form: "Holy, Holy, Holy Lord Savaof".

PS. 32, 6: "".

Finally, it is possible to point out in the Old Testament Revelation of the Place, where they say to the Son of God and the Holy Spirit.

About Son:

PS. 2, 7: " You are my son; I now bore you ".

PS. 109, 3: "... from the womb before Dennica like dew birth is yours".

About the Spirit:

PS. 142, 10: " Your spirit is good yes leads me to the land of truth. "

IP. 48, 16: "... lord sent me and His Spirit".

And other similar places.

5. Certificates of the Holy Scriptures of the New Testament about the Holy Trinity

The trollery of persons in God is revealed in the New Testament in the coming of the Son of God and in the Saint Spirit. Earth's message from the father of God the Word and the Holy Spirit is the content of all the New Testament Scriptures. Of course, the phenomenon of the world of Triune God is given here not in the dogmatic formula, but in the narration of the phenomena and the acts of the Holy Trinity.

The phenomenon of God in the Trinity was committed with the baptism of the Lord Jesus Christ, which is why the Baptism itself is called the Epiphany. The Son of God, who has done, accepted water baptism; Father testified of him; The holy spirit of his phenomenon was confirmed by the truth of the Glass of God, - as it is expressed in the tropary of the feast of the Baptism of the Lord:

"In Jordan, herself, Lord, a triplic worship of worship, the parents of Bo glans testifying to you, beloved the son of the son of the son, and the spirit, in the form of a pigeon of the vernal statement."

There are in the New Testament Scriptures of the sayings about the Triune God in the most compressed, but more precisely impressive form expressing the truth truth.

These sayings are as follows:

2 Cor. 13, 13: " Grace of the Lord (ours) Jesus Christ, and the love of God (Father), and the Communication of the Holy Spirit with all of you. Amen".

1 in. 5, 7: " For three testify in the sky: Father, Word and Holy Spirit; And these three are the essence of one " (This verse is absent in the preserved ancient Greek manuscripts, and only in Latin, Western manuscripts).

In addition, in the importance of trocheusity, sv. Athanasius the Great Next Text of the Epira. 4, 6: " One God and the Father of all who over everyone (God Father) And throughout everyone (God Son) and in all of us (God's spirit holy). "

6. Confession of the Church of the Holy Trinity in the ancient Church

The truth about the Holy Trinity is confessed by the Christ church inspired in its entirety and intention. Clearly says, for example, about universal faith in the Holy Trinity sv. Irina Lyonsky, student of sv. Polycarp Smirnsky, prescribed by the apostle John theologian:

"Although the church is scattered throughout the universe to the end of the Earth, but from the Apostles and the students of their friends in the united god of the Father of the Almighty ... and in the Unified Jesus Christ, the Son of God, embodied for our salvation, and in the Holy Spirit, through the prophets of the dispensing house building ... Having accepted such a preaching and such faith, the church, as we said, although scattered around the world, carefully retains it, as if to upheat in the same house; the same thing belongs to this, as if having one soul and one heart, and according to preach o seats and teaches and transmits, as if having a single mouth. Although in the world numerous adverbs, but the strength of the tradition is the same ... and from the charters of the churches will not say anyone who will not weaken the legend of anyone who is strong in the word nor the one inexpective in the Word. "

Holy Fathers, protecting against heretics, the cofolic truth of the Holy Trinity, not only led to the proof of the testimony of the Holy Scriptures, and the foundations of rational, philosophical to refute the heretical wisers - but also rely on the evidence of the first christmas. They pointed out examples of martyrs and confessors who were not afraid of faith in the Father and the Son and the Holy Spirit to declare before the tormentors; They referred to the Scriptures of the husbands of the apostolic and in general the ancient Christian writers and the liturgical formulas.

So, sv. Vasily Great Causes small gloriousness:

"Slava Father through the Son in the Holy Spirit", and the other: "He is the same (Christ) with the Father and the Holy Spirit Honor and Glory forever", - and says that this Slavor is used in churches from the time as the Gospel is given . Indicates sv. Vasily also lampant thanksgiving, or evening song, calling her the song "Ancient", which turned "from fathers", and leads words from her: "Father and Son and the Holy Spirit of God," for the testimony of the faith of the ancient Christians in the equitime of the Holy Spirit with his father And son.

St. Vasily Great Also writes, intense the book of Being:

"Certain a person in the image of our and then likeness" (Gen. 1, 26) ....

You learned that there are two faces: the speaker and one who addressed the word. Why he did not say: "Create", but "Certain a man"? So that you know the highest power; To, recognizing the Father, you are not rejected the son; so that you behaved that my father created through the son, and the son created at the order of his father; So that you glorify the Father in the Son and Son - in the Holy Spirit. Thus, you were born as a common creation to become a common admirer of that whole, without conducting separation in the reverence, but belonging to the Divine as a single one. Pay attention to the external course of history and on the deep inner meaning of theology. "And God created a man. - Create! " And it is not said: "And they created" so that you have no reason to fall into polytheism. If the face was in its composition multiple, then people would have a reason to make a lot of gods. Now the expression "Create" is used to know the father and son and the saint spirit.

"God created a man" so that you recognize (I think) the unity of the Divine, not the unity of the Ipostasi, but the unity in force so that you glorify God's God, without making differences in worship and not falling into polytheism. After all, it was not said "created the gods of a person", but "God created." Special Iposta Father, Special - Son, Special - Holy Spirit. Why not three gods? Because the deity is one. What a deity I contemplate in my father, the same thing - in my son, and what a saint in the spirit, the same thing - in the Son. Therefore, the image (μορφη) in both one, and the power emanating from his father remains the same in the Son. As a result, our worship, as well as the glorification of the same. The foresight of our creation is true theology. "

Prot. Mikhail Pomazansky:

"There is a lot of evidence of the ancient fathers and teachers of the Church also that the church from the first days of his being made baptism in the name of the Father and the Son and the Holy Spirit, like three divine persons, and pounding heretics, attempted to make baptism or in the name of one father, counting The Son and the Holy Spirit with the lower forces, or in the name of the Father and Son and even one son, humiliating the Holy Spirit (evidence of the Martyr, Turrtullian, Irinea, Cyprian, Athanasia, Ilaria, Vasily, the Great and others).

However, the church experienced great unrest and withstood a huge struggle in the protection of this dogma. The struggle was aimed at mainly in two points: first for the approval of the truth of the municipality and the self-conceit of the Son of God with God by Father; Then - for the approval of the unity of the Holy Spirit with God the Father and the Son of God.

The dogmatic task of the church in the ancient period was to find such accurate words for the dogma with which the dogmat of the Holy Trinity from the overpowering of heretics is best protected. "

7. On the personal properties of Divine Persons

Personal, or hypostasic, properties of the Blessed Trinity are indicated as follows: Father is not born; Son - born born; The Holy Spirit - comes from the Father.

Prep. John Damascus expresses the idea of \u200b\u200bincomprehensible mystery of the Holy Trinity:

"Although we are taught that there is a distinction between the birth and the emergence, but what is the difference and what is the birth of the Son and the excess of the Holy Spirit from the Father, we do not know."

Prot. Mikhail Pomazansky:

"Any kind of dialectical considerations about what is the birth and what is the disclosure is not able to reveal the inner secrecy of the Divine Life. Arbitrary speculation may even lead to the distortion of Christian teachings. Expressions themselves: about the Son - "Born from Father" and about the Spirit - "comes from the Father," - represent the exact transfer of the words of the Holy Scriptures. The Son says: "only Begotten" (in. 1, 14; 3, 16, etc.); also - " from the womb before the Daena, the birth of your birth"(Ps. 109, 3);" You are my son; I now bore you"(Ps. 2, 7; The words of Psalm are given in the message to the Jews 1, 5 and 5, 5). Dogmat of the Outness of the Holy Spirit rests on the next direct and accurate saying of the Savior:" When the comforter comes, whom I will send you from my father, the spirit of truth, which comes from his father, he will testify to me"(Ying. 15, 26). On the basis of the above-mentioned sons, it is usually said in the past grammatical time -" born ", and about the spirit - in the grammatical present - it comes". However, different grammatical forms of time do not indicate any By the time: and the birth and proceedings are "brought", "timeless." On the birth of a son in theological terminology sometimes and the form of the present time is used: "is born" from the father; however, the expression of the faith symbol is "born".

The dogmat of the birth of the Son from the Father and the Justice of the Holy Spirit from his father indicates the mysterious internal relations of persons in God, to the life of God in itself. These boring, narrow, timeless relationships should be clearly distinguished by the manifestations of the Holy Trinity in the world created, distinguish from promotional The actions and phenomena of God in the world, as they expressed in the events of the creation of the world, the coming of the Son of God to the Earth, his incarnation and the Saint Spirit. These commercial phenomena and actions were made in time. IN historical time The Son of God was born from the Virgin Mary Next to Her Holy Spirit: " The Holy Spirit will find on you, and the power of the Most High falls on you; Therefore, the born sacred will call the Son of God"(LK. 1, 35). In the historical time, the Holy Spirit launched on Jesus during the baptism of him from John. In the historical time, the Holy Spirit was sent to his son from his father, was in the form of fiery languages. The son comes to Earth through the Holy Spirit; the Spirit of the Summer Son, according to the promise: "" (in. 15, 26).

On the question about the birth of the son and about the state of the Spirit: "When is this birth and discharge?" sv. Gregory Theologians replies: "Before the one, when you hear about birth: do not add to know what is the birth. You hear that the Spirit comes from the Father: Do not add to know how it comes."

Although the meaning of expressions: "Birth" and "discharge" is incomprehensible to us, but this does not reduce the importance of these concepts in the Christian teaching about God. They indicate the perfect divinity of the second and third parties. The Being of the Son and the Spirit is inseparably resting in the very essence of the Father's God; Hence the expression about the Son: " from the womb ... gave birth to you"(Ps. 109, 3), from the womb - from the creature. Through the words" born "and" comes ", the Being of the Son and the Spirit is due to the being of every creature, everything that is created, which is caused by the will of God from non-existence. Being from the creature of God may Be only divine and eternal.

The born is always the same entity as the birth, and the creative and creative - other essence, lower, is external in relation to the creative. "

Prep. John Damaskin:

"(Believe) in a single father, the beginning of everything and the reason, not from anyone born, which one only has no reason and is not born, the Creator of everything, but his father, by the nature, of one and the Son of His, the Lord and God and the Savior of our Jesus Christ and in the designer of the All-Way Spirit. And in the united son of God's only beef, the Lord of our, Jesus Christ, born from his father, before all centuries, light from the world, the god of the true, born, unreserved, unique father, through which everything happened. Speaking about him: before all centuries, - we show that his birth - untimely and is iniquitably; For not from anything is given in Genesis of the Son of God, the radiance of the glory and the image of the IPostasi of the Otchi (Heb. 1, 3), live wisdom and power, the word is a hypostasic, a significant, perfect and living image of the invisible God; But he was dreaming with his father and in his father, from which he was born forever and inequally. For his father never existed when there was no son, but together father, together and son, born from him. For the father without a son would not be called his father if there was ever without a son, it would not be a father, and if after he began to have a son, he also after the father, not being before the father, and would have subjected to the fact that , not the Father, became him, and such a thought there is a terrible every blasphemy, for it is impossible to say about God that he does not have a natural strength of birth, and the power of birth is the ability to give birth from himself, that is, from its own essence, creature, Something like itself.

So, it would be wicked to argue about the birth of the Son that it happened in time and that the Being of the Son began after the Father. For we confess the birth of the Son from the Father, that is, from his nature. And if we do not assume that the Son I existed existed with the Father, from which he was born, then we introduce a change in the father's ipostasis in the fact that the Father, without being a father, after the father became. True, the creature occurred after, but not from the creature of God; And the will and power of God is given from non-existence to being, and therefore no change in the nature of God did not occur. For the birth is that from the essence of the born is produced born, similar in essence; The creation and the creation is that the creative and creative occurs from the outside, and not from the essence of the creative and creating, and there is no entirely in nature.

Therefore, in God, which is only an impassive, immutable, immaculate and always the same, frequently like birth and creation. For, - being on the nature of impassten and alien expires, because it is simple and simple, - he cannot be subject to suffering, no expiration in birth, or in creation, and does not have any need for any assistance. But the birth (in it) is not safe and forever, since it is the action of his nature and comes from his being, otherwise the referring would have failed, and God would be the first and God followed, and increases. The creation of God, as the action of wanting, is not counciling to God. For from non-existence in Genesis cannot be councilually initial and always essential. God and man are creating unenky. A person does not lead anything from being not existing in Genesis, but what does, makes from before the existing matter, not only wishing, but before, he thought and presenting in mind what he wanted to do, then he already acts as his hands, takes works, fatigue, and often does not reach the goal when a diligent doing does not go out as I want; God, only an awesome, brought all of the not existing in Genesis: It is equally equally equally and give birth to God and man. God, being a flue and original, and impassive, and free from expiration, and disembodied, and one only, and endless and gives rise to a fleece and inertially, and impassively, and without expiration, and outside the combination, and the incomprehensible birth has neither start, No end. He originally gives birth, because they are immutable; - without expiration because impassten and disembodied; - Outside the combination because again and intenseless, and there is one only God who has no need for anyone else; - Infinitely, and incessantly because it is flawless, and loosely, and endless, and always the same, for, what is the wrong one, it is infinite, and that is infinitely by grace, then by no means, for example, angels.

So, the appropriate God gives birth to the word my perfect is the wrong and incontroll, so that God does not give birth to the time, having higher times and nature, and being. The person, as obviously, gives rise to himself opposite, because it is subject to both the birth and degradation, and expiration, and reproduction, and clothed with the body, and in the nature of the human man's men and female, and the husband needs a need for his wife's manual. But yes, there will be a gracious one who is above all and which is superior to any thought and understanding. "

8. Secondary Naming Word

Orthodox dogmatic theology:

"Fathers commonly found in liturgical texts God's Wordm, or Logos, has its own foundation in the first chapter of the Gospel of John the Bogoslov.

The concept, or the name of the word in its sublime meaning, has repeatedly found in the Old Testament Books. These are the expressions in the Psalter: " Forever, Lord, your word is approved in heaven"(Ps. 118, 89);" Sent his word his own and healed them"(Ps. 106, 20 - verse, talking about the outcome of the Jews from Egypt);" The word of the Lord is created by heaven, and his mouth is all the military of their"(Ps. 32, 6). The author of Wisdom Solomonova writes:" He descended from the heavens from the royal thrones to the middle of the deceased land, the Almighty word is yours like a formidable warrior. It carried a sharp sword - the constant commandment, and, became, filled all the death, it concerned the sky and went on the ground"(Prem. 28, 15-16).

Holy Fathers make an attempt with the help of this Divine name somewhat to understand the secret of the Son's relationship to the Father. St. Dionysius Alexandrian (Origen student) explains this ratio as follows: "Our thought is expressing the word on the prophet said:" Rested from the heart of my word good"(Ps. 44, 2). Thought and word are different from each other and occupy their special and separate place: while the thought is and moves into the heart, the word is in the language and in the lips; however, they are inseparable and not for a minute not There are devoid of each other. Neither thought does not happen without a word, nor a word without thought ... In her, I received being. The thought is like inside the secret word, and the word is a detective thought. Thought passes into the Word, and the word transfers the idea of \u200b\u200blisteners, and that The way the thought, with the word, is introduced into the souls of listening, entering them along with the Word. And the thought, being herself from Himself, there is a father of the word, and the word - no matter how the son of thought; before, it is impossible, but not Or from the outside it happened with the thought, and he herself penetrated. So the father, the greatest and comprehensive thought, has a son - the word, the first of his interpreter and the messenger "(((given in St. Athanasius de Stentrent. dionis., N. 15 )).

In the same way, the relationship of the word to thought is widely used by St. John Kronstadt in his reflections on the Blessed Trinity ("My Life in Christ"). In the given quotation from St. Dionysius Alexandrian reference to the psalter shows that the thoughts of the church fathers were based on the application of the name "Word" on the Holy Scripture not only the New Testament, but also the Old Testament. Thus, there is no reason to argue that the name of the Logos-Word is borrowed by Christianity from philosophy, as some Western interpreters do.

Of course, the Fathers of the Church, like the apostle John theologian himself, did not go out, also past the concept of Logo, as it was interpreted in the philosophy of Greek and the Jewish philosopher - Alexandrian Filon (the concept of Logos, as a personal being, intermedio between God and the world, or as an impersonal divine force) and opposed Their understanding of the Logos is the Christian doctrine of the word - the only beggar Son of God, a one-way father and an equal choice with his father and the Spirit. "

Prep. John Damaskin:

"So, this one and the only one is not without a word. If he has a word, then it should have a word not unsubestable, which began to be and having to be pressed. For there was no time when God was without a word. On the contrary, God always has the word of his own, which is born from him and which is not as such as our word - poured in the air, but there is a hat, alive, perfect, not outside it (God), but always in him. For where should he be out of God? But since our nature is temporarily and convenient; That and the word Our is notepostasno. God as a used and perfect and the word will also have a perfect and hypostasic, which is always there, lives and has everything that has a parent. Our word, occurring from the mind, is neither completely identical with the mind or completely different; For, being out of the mind, it is something other in relation to it; But since it detects the mind, it is not completely different from the mind, but being in nature - one with him, it differs from him as a special subject: so the Word of God, because it exists in itself, it differs from the one who has hypostasis; Since it exists in itself the same thing that is in God; That naturally there is one with him. For, as in his father, perfection is seen in all respects, so visible the same and born from him. "

Sv. Right. John Kronstadsky:

"Did you learn to prepire the Lord before you will be taken out - as the mind of the ubiquitous, how the word is alive and effective, as the spirit of the life-giving? Sacred Scripture - Here is the area of \u200b\u200bmind, the words and spirit - God's Trinity: In it, he manifests itself clearly: "Glages, Like az verb, you, the spirit of the essence and stomach" (in. 6, 63), said the Lord; Scriptures of the Holy Ftairs - this is again the expression of the thought, the words and spirit of the Hypostasic, with the greatest participation of the human spirit itself; Scriptures of ordinary secular people are the manifestation of the fallen human spirit, with his sinful attachments, habits, passions. In the Word of God, we see the face to face God and - what are we. Find out yourself in him, people, and always go in the presence of God. "

St. Grigory Palama:

"And since the mind prevented and the mind is, the fact that another could happen from it, how from the source, if not the word? And it is not like our uttered word, because it is our word is not an action only mind, but also the effect of the body caused by the mind. It is not like that and our inner word, which, as if he has an inherent location to the images of sounds. Also, it is also impossible to compare it with our mental word, although it is also silent by completely disembodied movements; However, it needs intervals and considerable intervals to ensure that, gradually proceeding from the mind, to become perfect conclusion, being inspired by something imperfect.

Rather, this word can be compared with a word inherent in a word, or leading, always coexistent with the mind, so that we should think that we have been brought to being created by our own way. Advantageously, this maintenance is inherent in the highest umot to the ultimate and superstructural goodness, which has nothing imperfect, because except only that the conduct proceeds from it, all relevant to it is the same unchanged goodness as she is. Therefore, the son is and called us the highest word so that we know it as a perfect in our own and perfect hypostasis; After all, this word is born from his father and is not inferior to the father's entity, but completely identically with his father, with the exception of only his being on the hypostasis, which shows that the Word is bogolygly born from the Father. "

9. On the emergence of the Holy Spirit

Orthodox dogmatic theology:

The ancient runt of the doctrine of the personal properties of the Father, the Son and the Holy Spirit is distorted in the Latin Church by creating the teachings about the timeless, narrowing of the Holy Spirit from the Father and Son (FilioQue). The expression that the Holy Spirit comes from the Father and Son, leads its origin from the blissful Augustine, which in the course of his theological reasoning found it possible to express it in some places of his writings, although in other places it confesses that the Holy Spirit comes from the Father. Appearing, thus, in the West, it became there to get the spread around the seventh century; It was established there, as a mandatory, in the ninth century. Even at the beginning of the IX century, Dad Leo Lion III - although he himself personally and leanned on the side of this teaching, - banned the text of the Niko-Tsareghad Symbol of Faith in favor of this teaching, and for this ordered to draw the symbol of faith in his ancient Orthodox reading (i.e. . WITHOUT FILIOQUE) On two metal boards: on one - in Greek, and on the other - in Latin, - and put in the Basilica of St. Peter with the inscription: "I, Lion, put it in love for the Orthodox faith and to save it." This was done by the dad after the Aachen Cathedral (formerly in the ninth century, chaired by Emperor Charles Great) in response to the request of this cathedral, so that the Pope announces Filioque to the general terrorism teaching.

Nevertheless, the newly marginal dogma continued in the West to spread, "and when Latin missionaries were in the middle of the ninth century, Latin missionaries were, in their symbol faith stood Filioque.

As the relationship between the papacy and the Orthodox East exacerbates, the Latin dogma has more and more strengthened in the West and, finally, was recognized there a generally binding dogma. From the Roman Church, this teaching was inherited and Protestant.

Latin Dogmat Filioque represents a significant and important evasion of Orthodox truth. He was subjected to a detailed analysis and chill, especially by Patriarchs Foto and Mikhail Kerullaria, as well as Bishop Mark Ephesus, a member of the Florentine Cathedral. Adam Grainborn (XVIII century), which passed from Rimim Catholicism in Orthodoxy, in his essay, "On the Floor of the Holy Spirit" cites about a thousand certificates from the creations of the Holy Fathers of the Church in favor of the Orthodox doctrine of the Holy Spirit.

In the new time, the Roman Church, from "Missionary", the goals shares the difference (or rather - its materiality) between the Orthodox teaching on the Holy Spirit and Roman; To this end, the Pope was left for the uniats and for the "Eastern Rite" ancient rule of the symbol of faith, without words "and from the Son." Such a reception cannot be understood as Rome's seases from its dogma; At best, it is only the covered view of Rome that the Orthodox East is the backward in the sense of dogmatic development, and it is necessary to relate to this backwardness, and that Dogmat, expressed in the West in the developed form (Explicite, respectively, the Roman theory of Dogmatov Development), hidden in the Orthodox dogma in the undetected still state (implicite). But in Latin dogmatics intended for internal use, we meet a certain interpretation of the Orthodox dogma on the state of the Holy Spirit as "heresy". In the Latin dogmaker of Dr. Theology A. Sandy, officially approved, read: "opponents (given Roman teachings) are the Greeks-schismatics, which are taught that the Holy Spirit comes from one father. Already in 808, Greek monks protested against Latinan's words FilioQue The symbol ... who was the heroes of this heresy, unknown "(Sinopsis Theologie Dogmaticae Specialist. AUTORE D-RE A. Sanda. Volum. I).

Meanwhile, Latin Dogmat does not agree with the Holy Scripture, nor with a sacred general-terrorist tradition, is not consistent with the ancient tradition of the local Roman church.

The Roman Theologians lead a number of places from the Holy Scriptures in his defense, where the Holy Spirit is called "Christ," which it says that he is served by the Son of God: hence the conclusion that he comes from the Son.

(The most important of these places given by Roman theologians: the words of the Savior of the Savior on the Holy Spirit comforter: " From mine take and will heal you"(Ying. 16, 14); words of the Apostle Paul:" God sent your Son's Spirit in the heart"(Gal. 4, 6); the same apostle" If the spirit of Christ does not have, he is not"(Rome. 8, 9); Gospel John:" Blew and says to them: accept the spirit of the holy"(In. 20, 22)).

Equally, the Roman theologians find in the creations of the Holy Fathers of the Church of the Place, where it is often said about the death of the Holy Spirit "Through Son", and sometimes even about the "emerge of the Son".

However, no one can close any reasoning to close certain words of the Savior: " Comforter, whom I will send you from my father"(John 15, 26) - and nearby - other words:" The spirit of truth that comes from his father"(John 15, 26). Holy Fathers of the Church could not invest anything else in the words" through the Son "as soon as what is contained in the Holy Scripture.

IN this case The Roman Catholic Theologian is mixed by two dogmas: the dogma of the personal being of the IPostasy and directly related to it, but special, dogmat of one-way. That the Holy Spirit is unique to the father and son, that therefore he is the spirit of the Father and Son, this is an indisputable Christian truth, for God is a trinity of a unique and inseparable.

Clearly expresses this thought of the Blessed Feodorit: "He is talking about the spirit of Holy, that he is not from his son or through his son, but that he comes from his father, he is peculiar to his son, as referred to as one-handedness with him" (Blessed Feodorite. On the Third Ecumenical Cathedral) .

And in Orthodox worship, we often hear the words addressed to the Lord Jesus Christ: "Your Holy Spirit Enlighten us, mention, save ... "The expression of the" Spirit of Father and Son "is also rightly plain. But these expressions belong to the dogma of one-way, and it must be distinguished from another dogma, the dogma of birth and the proceedings, which indicates the expression of Holy Fathers. , the existent cause of the son and the Spirit. All East fathers recognize that the father is Monos - the only cause of the son and the Spirit. Therefore, when some of the church fathers use the expression "through the Son", then it is precisely this expression that they protect the dogmate from the father and invisibility. The dogmatic formula "from the Father comes". Fathers talk about the son - "through" to protect the expression "from", relating only to the Father.

It should be added to this that the expression "through the Son" occurring in most cases in most cases is definitely refers to the phenomena of the Holy Spirit in the world, that is, to the Sprint Action of the Holy Trinity, and not to God's life in itself. When the Eastern Church first noticed the distortion of the dogma of the Holy Spirit in the West and began to root the Western theologians in innovations, then St. Maxim Confessor (in the VII century), wanting to protect the Western, topics justified them, that they mean "from the Son" meaning to indicate that the Holy Spirit "Through the Son, the creature is served, is sent", but not the fact that the Holy Spirit He has being from him. Sv. Maxim confessor kept strictly teaching the Eastern Church about the state of the Holy Spirit from his father and wrote about this dogma special treatise.

The Son of God's Song Soviet Society is referred to in words: " I will send you from my father"(John 15, 26). So we pray:" Lord, the Fourth of your spirit, in the third hour of your apostles, is given, of Togo, not from us, but updating in us who pray to you. "

Mixing the texts of the Holy Scriptures, talking about the "emergence" and about "sentosland", the Roman theologians suffer the concept of commercial relations into the very depths of the existent relationship of people of Holy Trinity.

Introducing the new dogma, the Roman Church, in addition to the dogmatic side, violated the decision of the Third and Subsequent Councils (fourth-seventh cathedrals), prohibiting any changes to the Nicene Symbol of Faith after the Second Universal Cathedral gave him final form. So she committed a sharp canonical offense.

When Roman theologians try to inspire that the whole difference between the Roman Catholicism and Orthodoxy in the teaching about the Holy Spirit of the one, that the first teaches about the emergence "and from the Son", and the second - "through the Son", then in such a statement lies at least The misunderstanding (although our church writers, after Catholic, allow themselves to repeat this thought): For the expression "through the Son" does not constitute the dogma of the Orthodox Church at all, but is only an explanatory admission of some of the Holy Fathers in the teaching on the Holy Trinity; The sense of the exercise of the Orthodox Church and the Church of the Roman Catholic church is different.

10. Unique, equilibrium and self-estee of the Holy Trinity

Three Holy Trinity Ipostasis have the same being, each of the hat has the completeness of the deity, the vast and immeasurable; Three hypostasis are equally and equal plans.

As for the completeness of the first person of the Holy Trinity, the heretics, rejecting or operating it, was not in the history of the Christian church. However, deviations from the truly Christian teaching about God Father we meet. So, in antiquity, influenced by Gnostics they invited - and in the later time, under the influence of the so-called idealistic philosophy of the first half of the XIX century (mainly, Schelling) again arose - the doctrine of God, as the Absut, God, renounced from the whole limited, finite (Word itself "Absolut" means "undone") and therefore not directly communicating with the world in need of a mediator; Thus, the concept of absolute closer to the name of God's father and the concept of an intermediary with the name of the Son of God. Such a representation is completely not according to a Christian understanding, with the teachings of the Word of God. The Word of God teaches us that God is close to the world that "God is love" (1 in. 4, 8; 4, 16) that God is God the Father - so loved the world that his son's son gave all the believer in him had eternal life; God, Father, inseparably with the Son and Spirit, belongs to the creation of the world and the incessant industrial about the world. If in the word of God, the son is called an intermediary, then because the Son of God perceived the human nature on himself, became God-shoes and joined the deity with mankind, connected the earthly with heaven, but not at all because the son is allegedly the necessary binder between infinitely distant From the world by God by the Father and the creature end world.

In the history of the Church, the main dogmatic work of the Holy Fathers was aimed at approving the truth of the uniqueness, the completeness of the divinity and the evenarity of the second and third hatch of the Holy Trinity.

11. Unique, equilibluences and the self-estee of God Son with God Father

Prep. John Damaskin He writes about the uniqueness and self-conceit of God Son with God by Father:

"So, this one and the only one is not without a word. If he has a word, then it should have a word not unsubestable, which began to be and having to be pressed. For there was no time when God was without a word. On the contrary, God always has the word of his own, which is born from him ... God as a preparing and perfect and the word will also have a perfect and hypostasic, which is always there, lives and has everything that has a parent. ... the Word of God, because there is in itself, it differs from the one from which it has an impostope; Since it exists in itself the same thing that is in God; That naturally there is one with him. For, as in his father, perfection is seen in all respects, so visible the same and born from him.

If we say that the father is the beginning of his son and more of him (in. 14, 28), then we do not show this that he first first and naturally; For throughout it, the father of eyelids is coordinate (Heb. 1, 2). Does not first first and in any other relation, if not in relation to the cause; That is, because the son was born from his father, and not the father of his son, that the father is the culprit of the son in nature, just as they do not say that the fire comes from the light, but, on the contrary, light from fire. So, when he heard that the Father is the beginning and more Son, then there should be a father as a reason. And as we do not say that the fire is one of the entity, and the light is different, so it is impossible to say that the father is one of the essence, and the son is different, but (both) is the same. And as we say that the fire shines through the light coming out of it, and we do not believe that the light occurring from the fire is the service body, but, on the contrary, there is a natural force; So talk about the father that everything that the Father does, makes the only secret son of his not both through the service gun, but both through natural and hypostasic force; And as we say that the fire illuminates and again we say that the light of fire illuminates, so everything that the Father creates, and the son of the Trojtideo (John 5, 19). But the light is not special from the fire of the IPostasi; The son is the perfect hypostasis, unable from the Hipostasis, as we showed above. "

Prot. Mikhail Pomazansky (Orthodox dogmatic theology):

In the twilkrytic period, until it was definitely formulated in strictly defined terms of the faith of the Church in the unique and equality of the Holy Trinity's persons, it happened that those church writers who carefully protected their consent to the Universal Church Consciousness and did not intend to violate it any With their personal glances, they sometimes allowed next to the clear Orthodox thoughts of the expression on the deity of the Holy Trinity's deity, not quite accurate, who did not claim clear equality of persons.

This was mainly due to the fact that the shepherds of the churches were invested in the same term - one content, others - the other. The concept of "creature" in greek He was expressed by the word USIA, and this term was understood by everyone, in general, equally. As for the concept of "face", it was expressed by different words: ipostasis, prosopon. An ambiguity of various use of the word "Ipostaska" has made. This term alone denoted the "face" of the Holy Trinity, the other "creature". This circumstance made mutual understanding, while at the suggestion of St. Athanasius, was not decided to intelligence definitely under the word "IPOSTE" - "face".

But in addition, in the ancient Christian period there were heretics, deliberately rejected or detrailed the deity of the Son of God. The heresses of this kind were numerous and at times they produced strong unrest in the church. Such were, in particular, heretics:

In the age of Apostolic - Evionites (named Heretic Evion); Early holy fathers show that against them. Evangelist John Theologian wrote his gospel;

In the third century, Pavel Samosatsky, dilated by two antihogo cathedrals, in the same age.

But the most dangerous of all heretics was - in the IV century - Aria, Presbyter Alexandria. Aria taught that the Word, or the Son of God, received its beginning of being in time, although above all; that he is created by God, although later God created everything; What he is called the Son of God only as the most perfect of the created spirits and has a different nature, rather than the Father, not Divine.

This is the heretical doctrine of Aria excited the whole Christian world, as he fascinated very many. In 325, the first universal cathedral was convened against him, and on it, 318 of the church of the church were unanimously expressed the ancient teachings of Orthodoxy and condemned the false coating of Aria. The cathedral solemnly shit anafeme on those who say that there was a time when there was no Son of God, on those who claim that he was created or that he is from another essence than God Father. The cathedral was a symbol of faith, confirmed and supplemented later on the second Ecumenical Cathedral. The unity and equitime of the Son of God with God the Father Cathedral expressed in the Symbol of Faith in words: "Software Father."

Arian heresy after the cathedral crashed into three branches and continued to exist a few more decades. She was subjected to further refuting, its details were reported on several local councils and in the writings of the Great Fathers of the Church of the IV Century, and in part and the V century (Athanasius of the Great, Vasily of the Great, Grigory Theologian, John Zlatoust, Grigoria, Epiphania, Amvelian, Cyril Alexandria and others). However, the spirit of this heresy and then found a place in various false teachings, both middle ages and the new time.

Fathers of the Church, answering Arians on their reasoning, did not disregard any of those places of Holy Scripture, which heretics referred to the justification of their thoughts about the inequality of the Son with his father. In the group of sacred scriptures, talking about the inequalities of the Son with the Father, it is necessary to keep in mind the following: a) that the Lord Jesus Christ is not only God, but has become a man, and such sayings may relate to His mankind; b) What, in addition, he, as our Redeemer was in the days of her earthly life in a state of voluntary humiliation, " humble himself, formerly obedient even to death"(FLP. 2, 7-8); therefore, even when the Lord speaks of his deity, he, as a sent by his father, how came to fulfill the will of the Father's will, puts himself in obedience to his father, being unique and equally Son, giving us an example of obedience; this subordinate attitude applies not to the essence (USIA) of the Divine, but to the action of persons in the world: father - sending; Son - sent. This is the obedience of love.

This is precisely important, in particular, the words of the Savior in the Gospel of John: " My father is more"(In. 14, 28). It is necessary to pay attention to that they are told to students in a farewell conversation after the words expressing the thought of the completeness of the divinity and the unity of the Son with the Father -" Who loves me, my word will keep: and my father love him, and we will come to him and the abode of him will create"(In. 14, 23). In these words, the Savior unites his father and himself in one word" we "and speaks to the same extent on behalf of the Father and from His; but as a sent by the Father in the world (John 14, 24), he puts yourself in a subordinate attitude to the Father (John 14, 28).

When the Lord said: " About the bottom of the same or hour nobody knows nor the angels of Heaven, nor the Son, but only fromc "(MK. 13, 32)," said himself in a state of voluntary humiliation; Leading in the Divine, he humbled himself to unfortunately in humanity. Similarly, interpret these words of St. Grigory theologian.

When the Lord said: " My father! If possible, but the bowl of this booster passes; But not as I want, but how do you"(Matt. 26, 39), - showed the human sexlessness of the flesh, however, agreed on his human will with his divine will, which is one with the will of the Father (Blessed Feofilakt). This truth is expressed in the words of the Eucharistic Canon of the Liturgy St. John of Zlatoust About the Lamb - the Son of God, "Ince the first, and all the herself performing a look at us, in a nosta, in Nyfort, which is preferred, the most advantageous for the worldly belly."

When the Lord appeared on the Cross: " My God, my God! Why did you leave me?"(Matt. 27, 46), - he appealed on behalf of all mankind. He came to the world in order to reneak his guilt with mankind and his distance from God, his ability to God, for, as the prophet Isaiah, he says," sins Our wears and are painful about us "(Is. 53, 5-6). So explains these words of the Lord St. Grigory theologian.

When, leaving the sky on the Sunday, the Lord told his disciples: " I am asked to my father and your father, and to God to God and your God"(Ying. 20, 17), - said not in the same sense about his attitude to his father and about their attitude to the father of heaven. Therefore, he said in a separate way: not" our "father, but" My father and your father"God Father is his father in nature, and ours - by grace (prep. John Damaskin). In the words of the Savior, the idea was concluded that the Heavenly Father became more close to us that his Father Heavenly became now and our father - and We are his children - by grace. This is committed by the earthly life, the godfather and the resurrection of Christ. " See what love gave us a father to be called and being children of God"," writes the apostle John (1 in. 3, 1). By committing the case of our adoption, the Lord crawls to the Father as Bogochovel, i.e. not only in the Divine, but also in humanity, and, being a single nature with us. , joins the words: " to God to God and your God", inspiring that he was forever connected with us with his mankind.

A detailed consideration of these and similar places of Holy Scripture is in St. Athanasius the Great (in words against Arian), in St. Vasily the Great (in the IV book against the Enomy), in St. Gregory Theologian and others who wrote against Arian.

But if there are similar implicit expressions in the Holy Scripture about Jesus Christ, then numerous, and one could say - countless, places indicating the Divine of the Lord Jesus Christ. It is evidenced by the Gospel, taken as a whole. From some seats, we indicate only some, the most important. Some of them say that the Son of God is a true God. Others - that he is equal to his father. Third - that he is unique to the Father.

It must be remembered that the naming of the Lord Jesus Christ by God (Theos) speaks by itself about the completeness of the Divine. "God" can not be (from the point of view of the logical, philosophical) - "second degree", "lower discharge", God limited. The properties of Divine Nature are not subject to conventions, change, decrease. If "God", then completely, and not partially. This is indicated by the apostle Paul, speaking of the Son that " For it lives all the fullness of the Divine body"(Count 2, 9). That the Son of God is a true God, says:

a) direct naming his God in the Holy Scriptures:

"At the beginning there was a word, and the word was from God, and the word was God. It was at the beginning of God. All through it began to be, and without it nothing began to be that began to be"(In. 1, 1-3).

"Great piety Mystery: God appeared in the flesh"(1 Tim. 3, 16).

"We also know that the Son of God came and gave us (the light and) of the mind, yes to know (God) of true and will be in the true son of his Jesus Christ: this is the true God and the eternal life " (1 in. 5, 20).

"Their fathers, and from them Christ in the flesh, is God-all over all, blessed in eyelids, Amen"(Rome. 9, 5).

"My Lord and my God!"- Exclamation of the Apostle Foma (John 20, 28).

"So, listen to yourself and the whole herder, in which the Holy Spirit put you by the obsceneels, put the Church of the Lord and God, which he acquired his blood"(Acts 20, 28).

"Piously lived in the current century, expecting a blessed hope and the phenomenon of the glory of the Great God and the Savior of our Jesus Christ " (Tit. 2, 12-13). That the name of the "Great God" belongs to Jesus Christ here, in this make sure of building a speech in Greek (a general member to the words "God and Savior") and from the context of this chapter.

c) naming his "only bearer":

"And the word has become flesh and dwells with us, full of grace and truth, and we saw the glory of him, glory as the only beggar from the Father"(John 1, 14,18).

"For God so loved the world, which gave the son of his only society, so that he believed in him, did not die, but had eternal life"(John 3, 16).

On the self-vacancy of the Son with the Father:

"My father's father does, and I do"(In. 5, 17).

"For he creates, then the son is also creating" (in. 5, 19).

"For both the Father resurrects the dead and revitalizes and the son lives anyone who wants"(In. 5, 21).

"For as a father has a life in herself, and the son gave life to himself"(In. 5, 26).

"So that everyone honored her son, like tight father"(In. 5, 23).

About Son's Sonsidiousness with Father:

"I and father - one" (in. 10, 30): EN Esmen is unique.

"I'm in father, and my father in me"(there is) (in. 24, 11; 10, 38).

"And everything is yours, and your mine"(John 17, 10).

The Word of God also speaks of the eternity of the Son of God:

"I am Alpha and Omega, the beginning and the end, says the Lord who is, and was, and comes, Almighty"(Rev. 1, 8).

"And now you will glorify me, Father, you are the best of the glorus, which I had before being of the world"(John 17, 5).

About the ubiquitis of him:

"No one sealed the sky as soon as the Son of the Son of Human, Jeys in Heaven, " (John 3, 13).

"For where two or three are collected in my name, there I am in the midst of them"(Matt. 18, 20).

About the Son of God as the Creator of the World:

"Everything through it began to be, and without it nothing began to be that began to be " (John 1, 3).

"For they are created by everything that in heaven and that on Earth, visible and invisible: Lee's thrones, the domination of Lee, the authorities, the authorities of Lee, - all of them and for him created; And he is first of all, and everything is worth it"(Count. 1, 16-17).

Equally, the Word of God says about other divine properties of the Lord Jesus Christ.

As for the sacred legend, it contains quite clear evidence of the universal faith of Christians of the first centuries to the true deity of the Lord Jesus Christ. Universality of this faith see:

From the symbols of faith, before the Nicene Cathedral used in each local church;

From the confessions of the faith, compiled at the cathedrals or on the face of the Cathedral of the Shepherds of the Church to the IV century;

From the Scriptures of the husbands of the Apostolic and Teachers of the Church of the first centuries;

From written evidence of persons external in relation to Christianity, reporting that Christians are crushed by "Christ as God" (for example, a letter of junior to the emperor Trojan; evidence of the enemy Christians of the Cess and others writer).

12. Unique, equilibrium and self-estee of the Holy Spirit with God Father and the Son of God

In the history of the ancient Church, the derivation of the heretics of the Divine dignity of the Son of God was usually accompanied by the diminution of the heretics of the darity of the Holy Spirit.

In the second century, Falsely taught about the Holy Spirit Yeretik Valentin, who said that the Holy Spirit does not differ in nature from the angels. Also thought Ariana. But the head of heretics, distorted the apostolic doctrine of the Holy Spirit, was Macedonium, who held the Konstantinople Archbishopian department in the IV century, who found followers in the former Ariana and semiarians. He called the Holy Spirit with the creation of his son, a service father and son. The Fathers of the Church were the accusers of his heresy: Saints Vasily Great, Gregory Theologian, Athanasius, Great, Grigory, Ambrose, Amphilochius, Diodor, Trensky and others who wrote erectors against heretics. Macedonia's false coercion was refuted first on a number of local councils and, finally, at the Second Universal Constantinople (381 years). The Second Universal Cathedral, in the security of Orthodoxy, supplemented the Nicene Symbol of Faith in words: "(believe) and in the Spirit of Saints, gentlemen, life-wagon, izh from father outgoing, and with Father and Son Schoblans and Slilavim, Glagolashago prophets," and also further members included in the Nikeo-Tsoregrad Symbol of Faith.

From numerous certificates of the Holy Spirit available in the Holy Scripture, it is especially important to keep in mind such places that a) confirm the teaching of the Church, that the Holy Spirit is not an impersonal divine force, but the face of the Holy Trinity, and b) argue its unique and equal divine Dignity with the first and second persons of the Holy Trinity.

A) To testimonies of the first kind - that the Holy Spirit is a carrier of a personal beginning, belongs to the words of the Lord in a farewell conversation with students, where the Lord calls the Holy Spirit "Comforter", which "comes", "will teach", "understand": " When the comforter comes, whom I will send you from my father, the spirit of truth, which comes from his father, he will testify to me"(John 15, 26) ..." And he, come, attaches the world about sin, and about the truth, and about the court. About sin that they do not believe in me; About the truth that I go to my father, and no longer see me; About the court, that the prince of the world was convicted"(In. 16, 8-11).

About the spirit as a person clearly says the Apostle Paul, when, arguing about the various dating from the Holy Spirit - the gifts of wisdom, knowledge, faith, healing, wonderfulness, distinguishing spirits, different languages, interpretation of different languages, concludes: " Nevertheless, it produces the same spirit, dividing each particular how he pleases"(1 Cor. 12, 11).

B) about the spirit as God say the words of the apostle Peter, addressed to the price of its estate of Anania: " For what you allowed Satan to put your thought in my heart to lie to the Holy Spirit ... You licked not to people, and God"(Acts 5, 3-4).

On the evenness of the spirit and son, such places like:

"Their kiss in the name of the Father and the Son and the Holy Spirit"(Matt. 28, 19),

"Grace of the Lord (our) Jesus Christ, and the love of God (Father), and the Communication of the Holy Spirit with all of you"(2 Cor. 13, 13):

Here are all the three faces of the Holy Trinity. The Savior himself expressed the divine dignity of the Holy Spirit in the following words: " If anyone tells the word on the Son of Human, says him; If one who says to the Holy Spirit, he will not forgive him in this age, in no future"(Matt. 12, 32).

13. Images explaining the mystery of the Holy Trinity

Prot. Mikhail Pomazansky:

"Wanting to bring the mystery to the Most Holy Trinity at least a few to our earthly concepts, incomprehensible to the comprehensive, the fathers of the church resorted to similarities from nature, what are: a) the sun, his ray and light; b) root, trunk and fruit fruit; c) Spring, beating the key and flow from it; d) the burning one with the other three candles, giving one inseparable light; e) fire, shine from him and heat from him; e) mind, will and memory; g) consciousness, subconscious and desire and the like ".

The lives of St. Cyril, the enlightenment of Slavyan, tells how he clarified the secret of the Holy Trinity:

"Then the Sarazinsky wise men asked Constantine:

Why do you, Christians, one of God share for three: call the father, son and spirit. If God can have a son, let him and his wife, so that there were a lot of gods?

Do not hung a stayed Trinity, "the Christian philosopher answered, which we learned to confess from the ancient prophets who recognize and you, how to circumcision holding it together with them. They teach us that the Father, the Son and the Spirit of the essence of three hypostasis, the creature is one of them. The like can be seen in the sky. So in the sun created by God in the image of the Holy Trinity, there are three things: a circle, a light beam and heat. In the Holy Trinity, the solar circle has a similarity of God Father. As a circle has no end, it is not the end, and God is very patronized and endless. Like from sun Circle A light beam and solar warmth occurs, so the son is born from God the Son and the Holy Spirit comes. Thus, the sunbeam, educating the whole universe, is the likeness of the Son's Son, born from his father and being in the world, the sun's warmth, emanating from the same sunny circle together with the beam, there is a similarity of the god of the Holy Spirit, who, together with the born Son, is boring It comes from his father, although in time it is sent to people and son! [Those. For the sake of the crossed merit of Christ: "For the Spirit of Saint has not yet been on them, because Jesus has not yet been glorified" (John 7, 39)], as for example. On the apostles was sent in the form of fiery languages. And as a sun, consisting of three items: a circle, a light beam and warmth is not divided into three Suns, although each of the items has its own characteristics, one is a circle, another - the ray, the third - heat, but not three sun, and one So the Most Holy Trinity, although it has three persons: Father, Son and the Holy Spirit, but is not divided by the Divine for three God, but there is one God. Do you remember how the Scripture says how God appeared to the forever Abraham at the Mauric oak, from which you keep circumcision? God appeared to Abraham in three faces. "I built my eyes (Abraham) and looked, and here three husbands stand against him, seeing, he ran towards them from entering the tent and bowed to the ground. And said: Vladyka! If I gained the favor before you, do not pass by the slave of yours "(Gen. 18, 2-3).

Please note: Abraham sees in front of three husbands, and chatting as it were with one, saying: "Lord! If I gained favor before you". Obviously, Holy Fraothec confessed in three persons of one God. "

To clarify the secrets of the Holy Trinity, the holy fathers pointed to a person, which is God's way.

Saint Ignatius Bryanchaninov teaches:

"Our mind is the image of the Father; the word is ours (an unprotected word we usually call the thought) - the image of the son; the spirit is the image of the Holy Spirit, like in the Trinity-God, three faces are inexplicitly and inseparably make up one divine creature, so in the Trinity-Man Three Persons are one The creature, without mixing among themselves, without merging into one person, without being divided into three creatures. Our mind gave birth and never ceases to give rise to thought, thought, born, never ceases to be born again and at the same time dying, hidden in mind. The mind is without thought It can not exist, and the thought is crazy. The beginning of one certainly has and the beginning of another; the existence of the mind is certain and the existence of thought. Similarly, our spirit is coming from the mind and promotes thought. That's why every thought has his own spirit, every image of thoughts has Its separate spirit, every book has its own spirit. There can not be a thought without spirit, the existence of one certainly accompanies the existence of another. In the existence of that and the other is the existence of the mind. "

Sv. Right. John Kronstadsky:

"We are sinfulness, word and business. To be made by clean images of the Blessed Trinity, we must try on the holiness of their thoughts, words and cases. The thought corresponds to God - the Father, the words - the Son, the Big, the Holy Spirit. The sins of the thinking in a Christian is an important thing, because all the fellowship our God is, according to the testimony of St. Egyptian Makariya, in the disturbances: For the mention of the essence of the beginning, the words and activities are happening from them, - words, because they or give grace to hearing, or are words of rot, and serve as a temptation for others, the thoughts and hearts of others are dismissed; The matter, especially, because the examples are most stronger on people, fascinating to the imitation of them. "

"As in God, the Father, the Son and the Holy Spirit is inseparable and in prayer and in the life of our idea, the word and the case should be the same inseparable. Do you ask for anything from God, believe, what will happen in your past, how God will be pleased; You read the Word of God - believe that everything is said about it, it was, there will be or done, and done. So believe, so speak, so read, so pray. Great thing word. The great thing is the soul thinking, talking and acting, image and similarity of the Trinity by Almighty. Human! Know yourself who you are, and behave in mind with your dignity. "

14. Incomprehensibility of the mystery of the Holy Trinity

The images that are offered by the Holy Fathers help us somewhat approach to understand the mystery of the Holy Trinity, but we must not forget that they are not full and cannot explain it to us. That's what the likeness says about these attempts saint Gregory Theologian:

"What I considered myself with my inquisite mind my mind, than nor the mind enriched, where I was looking for similarity for this sacrament," I didn't find it, for what would like the whole (earthly) one could like God's nature. If a small kind of similarity is searched. , then much more eclipses, leaving me down at the same time that is elected for comparison. In the example of others, I represented myself a spring, the key and stream and reasoned: Do not have the similarities with one father, with another son, with the third Holy Spirit? For the spring, the key and stream are inseparable time, and the oppression of them is continuous, although it seems that they are separated by three properties. But wounded, firstly, to prevent any course in the Divine, never stopping; secondly, to Such a similarity is not to introduce both numerical unity. For a spring, the key and flow in relation to the number of one, different only in the view of the presentation. We again took the sun, the ray and light. But here is the fear, so that in an easy nature does not imagine how Either the complexity noted in the sun and in the fact that from the sun. Secondly, in order to, by asking the essence of the Father, not to deprive the same self-essence of the other person and do not predict them by God, who exist in the Father, they would not be independent. Because the beam and light, the essence is not the sun, but some solar outpour and the essential quality of the sun. Third, so as not to attribute to God together and being and nonsense (to which conclusion this example can lead); And it would still be absurd of what was said before ... And I don't find anything at all that I would stop the thought on elected similarities, unless if someone would take one thing with proper prudence and would throw out everything else from the image. Finally, I concluded that it was only better to retreat from all images and shadows, as deceptive and far from reaching the truth, to keep the same way of thinking more pious, having stopped at a few rides, to have the head of the Spirit, and which illumination was received from him, while maintaining The end, with him, as with a sincere accomplice and the interlocutor, to undergo the real age, and as much as the other and others, to persuade the Father and Son and the Holy Spirit, a single deity and a single force. "

Bishop Alexander (Mileant):

"All these and other similarities, facilitating a somewhat absorption of the mystery of the Trinity, are, however, only the weakest hints on the nature of the highest being. They leave the consciousness of insufficiency, inconsistencies with the highest subject, to understand which is used. They cannot take off the teachings about the TRIMINA BEE that the cover of incomprehensibility, the mystery, which is clothed with this teachings for man's mind.

In this regard, one instructive story was preserved about the famous West Teacher of the Church - Blessed Augustine. Immersed once in the thoughts on the secret of the Trinity and making up an essay plan on this topic, he went to the seashore. There he saw the boy, playing on the sand, Flying pit. Going to the boy, Augustine asked him: "What are you doing?" - "I want to pour the sea into this pit," the boy answered, smiling. Then Augustine understood: "Do I don't do the same thing as this child when I try to exhaust the infinity of God with my mind?"

Equally, and the great Universal Saint, who for the ability to penetrate the thought to the very deep secrets of the Maisone from the Church with the name of the theologian, wrote about himself that he was more often about the Trinity, rather breathe, and he confesses the unsatisfactoryity of all likes aimed at Comprehension of the dogma of the Trinity. "What I seemed by my inquisitive mind," he says, "" What did the reason he enriched, where he searched the similarity for this, "did not find that it would be possible to apply the nature of God."

So, the doctrine of the Blessed Trinity is the deepest, incomprehensible mystery of faith. All efforts to make it understandable, introduce it into the usual framework of our thinking - in vain. "Here is the limit of", - notes St. Athanasius the Great, "What Cherubs is covered with wings". "

St. Filaret Moscow Answering the question "Is it possible to comprehend the trinity of God?" - writes:

"God is one in three faces. We do not comprehend this inner mystery of the Divine, but we believe in it for the immutable testimony of the Word of God: "No one knows, except the Spirit of God" (1 Cor. 2, 11). "

Prep. John Damaskin:

"It is impossible that the creature is found among the creatures, in everything similarly showing the very properties of the Holy Trinity. For created and complex, vehicles and changeable, described and having an image and a random - as exactly will explain alone of all this, a pretty divine essence? And it is known that any creature is subordinate to most of these properties and is subject to the echrical. "

"For the word there must be breathing; For and our word is not without breathing. But our breathing is excellent from our being: it is inhalation and exhalation of air, drawn and exhaled for body existence. When pronuncified, it is done by the sound that detects the word power. And in God's nature, simple and simple, should be pious to the Being of the Spirit of God, because his word is not enough of our word; But it would be dishonoring to think that in God the Spirit is something that is responsive, as it happens in us, the creatures of complex. On the contrary, as hearing about the Word of God, we do not recognize it with a rampant or so that it is purchased by the teaching, pronounced by the voice, bottled in the air and disappears, but the way that Ipostasno exists, has a free will, - actively and all the way: so, learning that the Spirit God is accompanied by the Word and manifests its action, we do not read His breathing with non -ipostasic; For in this way, we would humiliate the void the greatness of the Divine Nature, if about the spirit, which in him, had the same understanding, which we have about our spirit; But we read it by force, really existing, contemplated in his own and special personal life, outgoing from the Father, reverecting in the Word and his manifesting, which is therefore can not be separated from God in which it is, not from the word accompanying, and which is not so detected to disappear, but, like the word, there is a personally, living, has a free will, herself moves, active, always wants good, in any kind of grade, it accompanies the desire and has no beginning, no end; For no father was never without a word, nor the word - without the Spirit.

Thus, the unity of the nature is completely refuted by the polytheism of the Ellinov, and the adoption of the Word and the Spirit is rejected by the doctrine of the Jews; And from those and others, it remains that it is useful, that is, from the teachings of Jews - the unity of nature, and from Hellenism - one difference in hypostatas.

If Jew will be contrary to the adoption of the Word and Spirit, then it should be bred and score to him by the Divine Scripture. For the Word of the Divine David says: In the age of Lord, your word is in the sky (Ps. 118, 89), and elsewhere: Ambassador his word, and I healed (Ps. 106, 20); - But the word pronounced by the mouth is not sent and does not interfere. And about the Spirit, the same David says: the first of your spirit, and create (Ps. 103, 30); And elsewhere: the word of the Lord's heavens will be confirmed, and the spirit of the mouth is all the power of them (Ps. 32, 6); Jobs are also: the Spirit of God is created by me, the breath of the alternatively teaching me (Job. 33, 4); "But the Spirit sent, creating, approving and preserving does not eat breathing disappearing, as well as the mouth of God is not a member of the body: but that and the other should intelligible godpnot."

Prot. Seraphim Slobodskaya:

"The Great Mystery, which God opened about yourself - the secret of the Holy Trinity, our weak mind cannot accommodate, understand.

…St. Augustine He speaks:

"You see the Trinity, if you see love." This means that the mystery of the Blessed Trinity can rather understand the heart, i.e., with love than our weak mind. "

15. Dogmat triipostasy indicates the completeness of the mysterious inner life in God: God is love

Orthodox dogmatic theology:

"The dogma of triipostasy points to the completeness of the mysterious inner life in God, for" God is love "(1 in. 4, 8; 4, 16), and the love of God cannot only stretch on the world created by God: she has been addressed in the Holy Trinity in Divine life.

More clearly for us, the dogma of triipostasy points to the proximity of God to the world: God over us, God with us, God in us and in all creation. Above us - God's Father, the source dodging, on the expression of the prayer of the church, the basis of every existence, the father of the generous, who loving us and baked about us, the creation of him, we are the children of His grace. With us - God's son, his birth, for the love of the Divine, who appeared to people with people, so that we know and with our own eyes see that God was with us, "Lastly", i.e. The most advanced "joined us" (Heb. 2, 14).

In us and in the whole creation - the saint and grace - the Holy Spirit, others, the whole fulfuting, life is a submitter, a life-giving, comforter, treasure and a source of benefits. "

St. Grigory Palama:

"The spirit of the highest word is like a certain inadequate love of the parent to the most ineffable word. The Beloved Son himself enjoys the same love, and the word of the Father, having her towards the parent, as the father that happened with him and in it most confused. From this word, communicating with us through their flesh, we are taught about the name of the Spirit, which is different from his father, as well as the fact that he is not only the spirit of the Father, but also the spirit of the Son. For he says: "The Spirit of Truth, which comes from the Father" (In.15, 26) so that we know not only the Word, but also the Spirit, which is from the Father, not born, but the outgoing: he is the spirit of the Son His From the Father as the Spirit of Truth, Wisdom and Words. For truth and wisdom there is a word corresponding to the parent and comprehensively with the Father, according to them through Solomon: "I was and coated with him." He did not say "rejoiced," but it was "coated", because the eating joy of the father and son is the Holy Spirit as common to both according to the rice of the Holy Scriptures.

Therefore, the Holy Spirit of both and is sent to people worthy, having being from one father alone and from it one on the basis of being. The image of this highest love also has our mind created in the image of God, [her own] to keep, from him and in him constantly staying; And this love is from him and in it, occurring from him along with the inner word. And this unattricible desire of people to knowledge serves as clear evidence of such love even for those who are not able to comprehend the innermost depths of themselves. But in the probimation, in that disturbed and superstructural goodness, in which there is nothing imperfect, except for what comes from it, the Divine Love is fully the goodness itself. Therefore, the love of this is the Holy Spirit and another comforter (In.14, 16), and so we are called, because it accompanies the word in order to have known that the Holy Spirit, being perfect in the perfect and its own hypostasis, is not inferior to the essence of the Father But invariably identically to the Son and Father, differing from them on the hypostasis and presenting us their god-tape from the Father. "

EP. Alexander Mileant:

"However, with all its incomprehensibility, the doctrine of the Holy Trinity has an important moral importance for us, and, obviously, so this mystery and open to people. Indeed, it elevates the very idea of \u200b\u200bthe monotheism, puts it on solid soil and eliminates those important, inseparable difficulties that have previously arose for human thought. Some of the thinkers of the Doharistian antiquity, towering up to the concept of the unity of the Supreme Being, could not resolve the issue, what the life and activities of this creature actually appear, outside his relationship to the world. And so the deity or was identified in their presentation with the world (pantheism), or was a lifeless, closed in himself, stationary, isolated start (deism), or turned into a formidable, inexorably dominant over the world of rock (fatalism). Christianity in the teachings about the Holy Trinity discovered that in a triipostasal being and besides his relationship, the endless full of inner, mysterious life is manifested from a century. God, according to the expression of one ancient Teacher of the Church (Peter Chrysologist), one, but not alone. It has a difference in persons who are in continuous communication with each other. "God the Father is not born and does not come from another person, the Son of God is born out of his father, the Holy Spirit is eagerly coming from the Father." In this interconnection of divine persons, Corporate is an internal, intimate life of the Divine, which to Christ was closed with an impermeable veil.

Through the mystery of the Troproity, Christianity taught not only to honor God, to reverently in front of him, but also to love him. Through this secret, it gave the world that the Otradnaya and a significant idea that God is infinite, perfect love. Strict, dry monotheism of other religious teachings (Jews and Magometania), not towering to the frank idea of \u200b\u200bdivine trolling, can therefore rise to the true concept of love, as the dominant property of God. Love for the very creature is unthinkable outside the Union, communication. If God is alone, then in relation to who could be discovered by his love? To the world? But the world is not eternal. What could Divine Love in Doma Eternity manifest? In addition, the world is limited, and God's love cannot be discovered in all its infinity. The highest love for his complete manifestation requires the same to the highest subject. But where is he? Only the mystery of the Triune God gives permission of all these difficulties. She reveals that the love of God never remained not yet not yet, without manifestations: the faces of the Blessed Trinity are from eternity to each other in continuous communication of love. Father loves her son (in. 5, 20; 3, 35), and calls him beloved (Matt. 3, 17; 17, 5, etc.). Son says about himself: "I love my father" (John 14, 31). Deeply true brief, but expressive words of Blessed Augustine: "The secret of Christian trolling is the mystery of divine love. You see the Trinity, if you see love. "

The survey conducted the Fund "Public Opinion" (one of the three large Russian sociological organizations) at the request of the Wednesday Research Service. Respondents were surveyed in the summer of 2016, but the results were published only in December - in the Almana "Boat".

Dogmat about Trinity

The ideas that the Holy Spirit occurs only from the Father (according to Orthodox God), only 10% of respondents share. At the same time, the dogmahat that the Holy Spirit comes from the son also (FilioQue, Latin Poster to the Symbol of Faith) was supported by 69% of respondents.

3% of the survey participants said that both options were incorrect, and another 18% found it difficult to answer.

Theological dispute about who comes from the Holy Spirit, we will remind, has become one of the reasonsthe split of the Universal Christian Church in 1054.

At the same time, 62% of Orthodox believe that they have an idea of \u200b\u200bthe differences between Christian denominations. Each of the eighth of the Orthodox Russians is "ready to pass along with Catholics." In this group, more women, they are more often engaged in volunteer work, "Dogmatic Scanner" revealed among them the proximity to Protestantism.

Cathedral in Crete

Sociologists also asked Orthodox about their respect to the Orthodox Cathedral in Crete. It turned out that 69% of Russians learned about the Cretan Cathedral from the Interviewer. They knew about the Cretan Cathedral of 9%, another 19% "Something heard." More often than others are not aware of events turned out to be young respondents (under the age of 30). From among more or less active parishioners, which, according to this polling, in Russia, about 17%, knew about events on Crete every fourth. To the question, the Patriarch Kirill was correctly received, without having arrived at the cathedral, 18% of Russians (28% of the number of Orthodox) responded in the affirmative, 6% - negatively. Most or anyway, or they "find it difficult to answer."

Answering the question "What do you think, don't you need to spend a new unatariostandy cat in the coming years? And if necessary, where, in your opinion, it would be more correct to spend it? ", 32% found it difficult to answer, 11% say that he is not needed, 28% believe that it is needed, but where it is not important , and 27% believe that it is needed and the place of it has a certain meaning.

These 27% were distributed as follows: Moscow: 13% of Russians (17% of the number of Orthodox). Among them are quite a few previously mentioned "teleactive Orthodox", there is a high confidence in Patriarch, and in it most of all of those who speak of themselves "in parish life do not participate, but wanted (-A)." Jerusalem: 8% of Russians, among them there are slightly more provided people. Athos: 6% of Russians.

Association of Orthodox

In the course of the study, sociologists found out the attitude of Russians to three different forms of the possible association of the Orthodox Christian world. The first unification form - the World Organization of Local Orthodox churches (Supported 55%). The second type of association, which was asked: "Low", the initiative international organization of the Mijan - its creation was supported by 56% of respondents.

The third form of a possible association: "allistant unity", the association of Christians of various denominations. The desirability of this association says 67% of Orthodox.

"In the group of supporting the All-Insension Association of Orthodox, it is observed, perhaps the highest confidence in the Holy Patriarch Kirill. At the same time, we can talk about a sufficiently high online activity of representatives of this group, "they say in the" Wednesday "fund.

Somewhat more often, representatives of this group determine their political views as "democratic"; Also more often they say that modern Russian people want to hear in the temples.

Mediaactivity

Sociologists suggested that a significant factor in the formation of attitudes towards events and the prospects of church life is the type of respondents' media activity. In this regard, several groups are allocated. First division: for groups of media active and media passive Russians. The second: among those who are media active, there are groups of those for whom the emphasis on the consumption of vertical content (first of all the TV, then radio and traditional paper media), and those who are familiar with horizontal content (Internet, network).

In the group of tele-active respondents (that is, media-active and prone to the consumption of vertical content), which are many among Orthodox, there are high confidence in the Holy Patriarch; It can be assumed that the farther the Orthodox turns out from the TV, the greater the scatter of opinions. In this television-orthodox group, more people of older who declare about their socialist and communist glances. Their parish life is not too active. They are somewhat more often wanting a single state-church calendar; In the matter of the preferred language of worships, the modern Russian is somewhat more often.

In the group of "media-active" Orthodox, preferring horizontal content, another age pole is observed. In it - almost all Orthodox youth; There are almost no people over 60 years old. Education from representatives of this group is often somewhat higher than the average, the standard of living is also somewhat higher than in Russia.

In this group, the "modern theology" is more often interested, there is also an interest in the life of believers of other Christian denominations and other religions. At the same time, it has a relatively small interest in the events associated with the activities of priesthood.

Representatives of this group do not particularly want to hear modern Russian in worship, do not consider anyone with heretics, are interested in obtaining spiritual education (but at the same time the existing level of training in Orthodox educational institutions often assessed as not very high). Participants of this group are most often characterized by participants in parish life as "finding answering" - just like your confidence in Patriarch Kirill.

Christianity perceives the God of His one, but at the same time he is represented by three persons - the father, the Son and the Holy Spirit. That is, the Holy Spirit is one of the Creator's Ipostasis, which is part of the Holy Trinity. The newly applied to the Christian faith is immediately difficult to understand the nature of God, the basis seems intricate. So such a spirit is holy, we will understand more.

What is the Holy Spirit?

So, Orthodoxy teaches us what we read the whole - Father, Son and the Holy Spirit immediately, because they are all united God. as easy as pie. How else do the Trinity perceive? The father of the Holy Spirit is the mind, the Son of God is a word, the Holy Spirit itself is a soul, and all this is one. Even in the usual understanding of the mind, the soul and the word do not exist separately.

Some bible interpreters explain the Holy Spirit as "the existing force", which does not know the obstacles to neither material or spiritual. So, saying "the sun entered the house," do not mean that the luminais itself turned out to be in the room, but simply penetrated his rays and illuminated everything around. The sun itself has not changed its location. So our God through the Holy Spirit may be immediately in many places. This statement significantly strengthens the faith of Christians. Everyone knows that God is omnipresent, he never leaves his children.

Holy Spirit eliminates sins

One of the actions of the Holy Spirit is to expose believers in sin, and at the time when the sin itself is not perfect. From early childhood, it is explained that such a sin, what actions do not need to be performed. According to Scripture, we are already born sinners for this light. Everyone knows the legend of Adam and Eve, since the very pore of sin is transmitted at birth in our body. Throughout the life, each believer must redeem the original sin, and helps him in this Holy Spirit.

There is nothing easier than strictly follow the main commandments. Lead a righteous lifestyle. Everyone will agree that they are completely coincided with universal. Each sane person may well control his attitude towards peace, behavior. After all, in fact, getting rid of the malice, envy, pride, vanity and laziness, you can find peace and satisfaction with life. Do not deceive the neighbor, show the love of them and notice how the grace will decline.

Descent of the Holy Spirit

The event itself is celebrated in Pentecost. The perfume is a fifty-first day from Easter, after the resurrection of the Lord. On this day, the first after the Trinity, believers give their respects to the Holy Spirit, glorify the life-giving essence, with which the father-God "pours grace for their children." Special prayers are read in the church, and services are held. It is believed that the grace of God comes to believers on this day.

The descent of the Holy Spirit was not unexpected. In case of earthly life, the Savior told him about him. In advance, explained the apostles about the need to crucify the Son. The Holy Spirit, as he said, will arrive to save people. And on the day of Pentecost, more than 100 people gathered in Jerusalem in the Zion Gornice. There was a Virgin Mary, Myrrian wife, disciples of Christ.

The descent happened suddenly for all those gathered. At first there was some noise over the hill like a strong wind. This noise was filled with all the room, and then the columnists saw the languages \u200b\u200bof the flame. This amazing fire did not fit at all, but had amazing spiritual properties. All he concerned, felt an extraordinary rise of spiritual forces, some inspiration, a huge tide of joy. And then everyone began to rob in the Lord's loud. At the same time noticed that everyone can speak different languages \u200b\u200bthat did not know earlier.

Preaching Peter

Hearing the noise that came from the Zion Torny, a large crowd of people gathered, because on this day everyone celebrated Pentecost. With the glorification and prayers of the apostles came to the roof of the flavor. People around amazed, as simple, poorly educated people talked in foreign languages, preached the gospel. Moreover, each of the crowd heard his native speech.

In order to dispel the perplexity of the gathered, he came out to the people with his first sermia. He told about how an ancient prediction came true for the descent on their grace of God. Explained what the Holy Spirit is. It turned out that the meaning of his legend came to everyone, because his mouth was told by the Holy Spirit himself. On this day, from 120 people the church increased to three thousand Christians. This day began to be considered the beginning of the existence of the Christ Church.

Holiday Holy Trinity

Every year, the church celebrates the feast of the Holy Trinity, he coincides with Pentecost. Remember the grandiose event of the Descent of the Holy Spirit. On this day, the foundation of the Christian church was laid, parishioners are strengthened in faith, renew the gifts sent to the Holy Spirit in the sacrament of baptism. God's grace to everyone gives all the most sublime, clean, bright, updates the inner spiritual world. If, in the Old Testamentary teaching, believers read only God, now they knew about the existence of God himself, his only beggar son and the third Ipostasi - the Holy Spirit. It was on this day that many centuries ago learned the believers, what is the Holy Spirit.

Traditions on Trinity

The celebration of the Trinity every Christian begins with the cleaning of one's own housing. After the barbell flashes purity, it is customary to decorate the rooms with green branches. They serve as a symbol of wealth, fertility. Services on this day also pass in the temples decorated with birch branches, flowers, the Holy Spirit is glorified. The church of his rich decoration is releasing his worship, Holy Trinity's respect. Divine liturgies pass, then immediately evening.

Believers on this day stop all work, bake pies, boils, covered festive table. In this period, there is no post, so you can serve anything on the table. After serving, people walk to visit, glorify the trinity, treat each other, they pretend gifts. On this day, it was customary in Russia. It was believed that the family would be happy if the walling was committed in the trinity, and the wedding itself on the Pokrov Virgin.

Church of the Holy Spirit. Sergiev Posad

The first temples dedicated to the Holy Spirit and Trinity appeared only in the XII century. In Russia, the first temple in the name of the Saint Holy Spirit appeared in Radonezh Bore. In 1335, it was built by his modest ink Sergius, who devoted his whole life to serving God, he knew well what the Holy Spirit was. The construction served as the basis for the construction of the place now this is the largest spiritual center in Russia. At first, a small wooden temple and a few keys were erected. From 1423 in place, the cross-dome crossed, a four-pole Trinity Cathedral. For many centuries, the architectural ensemble of the Lavra was rejected.

The Holy Spirit is called life-giving, and it should be understood that he, together with God, the Father and Son gives everything created life, and especially spiritual life - to people:

Those who are not born to water and spirit can not be discussed in the kingdom of God (John 3, 5)

The fact that the Holy Spirit comes from the Father, we know from the following words of the Lord Jesus Christ:

"Already, the comforter will also receive, the Eagle Az will ask you from the Father of Truth, and the Father comes from the Father, it testifies to me" (John 15, 26).

The eighth member of the Faith symbol is polemically directed against the teachings of heretics - Dukhoborov, who taught about the creatures of the Holy Spirit and his subordinate position towards the Father and Son. Traditionally, this teaching is associated with the name of Macedonia, the former Archbishop of Constantinople in the middle of the IV century.

1. About the divine dignity of the Holy Spirit

In the "extension Catchism" it says that the Holy Spirit is called the Lord in the same sense as "the Son of God, that is: as a true God."

The divine dignity of the Holy Spirit testifies to the AP. Peter when denies anania:
Why did you allow Satan to put your thought in your heart to lie to the Holy Spirit ...? ... You're lied not to humans, and God "(Acts. 5, 3, 4).

Ap. Paul, speaking about the human body as a temple, consumes the expressions of the "Temple of God" (1 Cor. 3, 16) and "Temple ... of the Holy Spirit" (1 Cor. 6, 19) as interchangeable.

The name of the Holy Spirit will be understood so that
"He, together with God, Father and Son gives creatures of life, especially spiritual people"; "If anyone is not born from the water and the Spirit, can not enter the kingdom of God" (John 3, 5).
Thus, the word "life-giving" indicates that the Holy Spirit has divine properties.

Sacred Scripture speaks of other Divine properties of the Holy Spirit, for example

a) about izvation
"Spirit permeats, and the depths of God" (1 Cor.2. 10).
b) about complicity in the creation of the world (Gen. 1, 2).

The words "Glagolavshago Prophets" are listed in the text of the symbol for the approval of the teachings on the responsibility of the Books of the Old Testament, which in antiquity was denied by some heretics, for example, marquionites. About the violence of the apostolic writings in the symbol is not mentioned,
"Because during the compilation of the symbol, no one doubted the scoring of the apostles."

The violence of Holy Scripture is another evidence of the divine dignity of the Holy Spirit. SVT. Vasily Great turned to the spirits with the question: "Why is the Holy Spirit is not God when Scripture His bewildered?".

Words "With Father and Son Schlondiam and Svalivima" point to the loft of the Holy Spirit with his father and son, as evidenced by the commandment of the Lord to make baptism "in the name of the Father, and Son, and the Holy Spirit" (MF. 28, 19), as well as the Apostolic Greeting AP. Paul (2 Cor. 13, 13).

2. Personal property of the Holy Spirit

In the Old Testament of the Holy Spirit, it was not manifestable, personally, but acted as an impersonal divine force. In the New Testament, the Holy Spirit opens as an independent divine face.
Ap. Paul talks about the Holy Spirit:
"Nevertheless, this produces the same spirit, dividing each particular, as he pleases" (1 Cor. 12, 11).
It is obvious that only a free and reasonable creature can act, that is, a person.

The personal or hypostaxic property of the Holy Spirit is his discharge from the Father (In. 15, 26).

This item of the creed is of fundamental importance from the point of view of controversy with the Roman Catholic teaching on the state of the Holy Spirit from the Father and Son (Filioque), which has no reason in the Holy Scripture or in the creations of the SVV. fathers of the ancient church.
In the Holy Scripture there are expressions "Spirit of the Son" (Gal. 6, 6), "Spirit of Christ" (Rom. 8, 9). However, these expressions say only that the Holy Spirit is "peculiar ... to his son, as referred to as unique with him."

"All Eastern fathers recognize that the father is Mone Aitia - the only cause of the son and the spirit. Therefore, when some of the church fathers use the expression" throughout the Son ", then it is precisely this expression that they protect the dogmate from the father and the inviolability of the dogmatic formula" from the Father It comes. Fathers talk about the Son - "Through" to protect the solutions "from", relating only to the Father. "

St. John Damaskin, "Fathers Print", teaches:
"The Holy Spirit and Father's Father Vodolam, and the Spirit of Descent to be called; From the Son of the Spirit of the Spirit of Mikazniki verb, but the forces of his spirit sneeze. "

The Faith symbol also refers to the emergence of the Holy Spirit only from the Father, since the father is the only hypostasic cause of the Holy Spirit.

3. Post of the Holy Spirit to all true Christians

The Holy Spirit is "everywhere and all of the executive" ', but the special place of his presence and action is the church.
The Holy Spirit is in the church and lives it from the date of Pentecost, when he came down on the apostles in the form of fire languages. " Since that time, the Holy Spirit is communicated to the Church to all true Christians.

PS Seraphim Sarovsky determines the purpose of Christian life as the compassion of the Holy Spirit. According to AP. Paul, a person can fulfill the Holy Spirit to such an extent that not only his soul, but even the body can become the temple of the Holy Spirit (1 Cor. 6, 19). The Holy Spirit continues the saving case of the Lord Jesus Christ. The action of the Holy Spirit we adopt God to Father (Eph. 2, 18), become the Sons of God (Rome 8, 14). Adopted by God creative the will of the Father is not at the fear, but by the power of sons of love.

In addition, together with the Lord, Jesus Christ, the Holy Spirit frees the person and from slavery to sin, makes us free, as the Holy Spirit is the spirit of freedom (2 Cor. 3, 17).

You can deal with the sacrament of the Holy Spirit through prayer and participation in church sacraments.
"So, if you, being evil, know how to act good to give children your children, the more the Father will give the Holy Spirit." (Lux 11, 13). "When was the grace and humans of our Savior. God, he saved us ... In his mercy, the banana of the Renaissance and renewal of the Holy Spirit, which was poured on us abundantly through Jesus Christ, the Savior of our "(Tit. 3, 4-6).

The "mechanism" of the impact on our Holy Spirit is unknown.
"The Spirit breathes where he wants, and you hear him, and do not know where it comes and where it happens: it happens with all sorts of born of the Spirit" (John 3, 8).

but the fruits of the impact of the Holy Spirit We are also known for us:
"... Love, joy, peace, long-suffering, goodness, mercy, faith, meekness, abstinence" (Gal. 5, 22).

From the fruits of the Holy Spirit, it is necessary to distinguish its gifts. Unlike the fruit of the spirit, which the essence of the grateful arrangements of the heart, the gifts of the Holy Spirit are the forces submitted for a worthy passing of one or another ministry for the benefit of the church.
There is no gift in the church without the corresponding ministry, and on the contrary, there is no ministry without the appropriate gift.

Ap. Paul gives examples of such gods: the word of wisdom and knowledge, the gifts of healing and the wonderfulness, the gift of prophecy, the gift of languages, etc. (1 Cor. 12, 1-10). The gifts of the Holy Spirit also include taking hierarchical ministry in the church.

The church lives the Holy Spirit, and only them a person and the world can achieve their destination.

By virtue of historical circumstances, an important place in Orthodox teaching about God was taken by the topic of the separation of the Holy Spirit from the Father. "There is not a single medieval Byzantine Theologian, who, in some way or other, would not take part in an endless dispute about the state of the Holy Spirit," says Archpriest John Meyendorf. This dispute arose because of the addition made in the Latin West to the symbol of faith, according to which the Holy Spirit does not come from the Father, but from the Father and Son (Philoca).

The prerequisites for the teachings about Philoca are contained in the triadology of the blissful Augustine. In his treatise "On Trinity", the starting point is not the "monarchy" of the God of Father, as was customary in the East, and the unity of the Divine Nature: Three persons (RUVOPA) of the Holy Trinity act as "one beginning", a single Creator and the Unified Lord. By Augustine, they are the essence of one beginning and in relation to the Holy Spirit, who is a "common gift" of the Father and Son, being a communication between the Father and the Son and the love they pour into our hearts. It was the Trinitarian Doctrine of Augustine predetermined the appearance in the Latin symbol of the claim of the statement of the spirit of the spirit from the Father and Son, which became one of the reasons for the gap between East and the West. Although the gap occurred much later, it can be stated that the Western conceptual model of the Trinity, which received a fully finished view of Augustine, was already significantly different from Eastern.

As we remember, in the Christian East, the Latin doctrine of Philobovka was noticed long before the great split 1054. The first of the eastern fathers who touched the question of the state of the Holy Spirit from the Father and Son, was a Maxim confessor, but he did not see the principal difference between the Eastern teaching on the state of the spirit from his father through her son and Latin teaching about the state of the spirit from the Father and Son. The position of the Patriarch Foto, who saw signs of Savelianism in Philobov, was significantly sharper. After the great split 1054, the controversy was even more aggravated. Your contribution to the formation orthodox position On the issue of Philobov, among others, St. Gregory II Cypriot, Patriarch Konstantinople (* 128Z-1289), Grigory Palama and Mark Efesse.

During the controversy, the Greek fathers nominated a variety of objections against Latin teachings about Filocca, which can be reduced to five main:

1) the fact of adding words to the Nikeo-Constantinople symbol of faith is an invalid innovation;

2) the doctrine of Philobod contradicts the Holy Scriptures;

3) The doctrine of Philobod contradicts the writings of the eastern fathers of the church, whose authority is confirmed by the Universal Councils;

4) The doctrine of Philoca violates the principle of "monarchy", unity of the Trinity, introducing into the trinity "The Second Start";

5) The boring outbound of the Holy Spirit from the Father is not identical to his sense in time from the Son.

Some modern Orthodox theologians for these objections against Philobovy, formulated in the patriatic era, add their objections. V.N. Lossky, for example, tied the Philocove with the teaching about the papal primacy and argued that the introduction of a change in the dogma of the Trinity led to ecclesiological distortions in the Latin West. On the other hand, V.V. Bolotov belonged to the doctrine of the state of the Holy Spirit from the Father and Son to the number of theologians (private theological opinions) based on the authority of Western fathers, and did not consider Filiova by an irresistible obstacle to unity between Orthodox and Catholics. Neither one nor a different look can not be recognized as a fully appropriate understanding of the problem we find in the writings of the eastern fathers of the Church. The latter was not peculiar to neither exaggerate, nor inhabitant the value of Philocove as a separation factor. The eastern fathers of the Church, as far as one can judge, did not try to consider Philoba in an ecclesiological context: they objected to the papal claims to the universal jurisdiction regardless of the issue of Philobov. At the same time, they did not consider the Philoca, as an expression of a private theological opinion, but perceived it as an invasion of the area that is protected by a sacred tradition - to the region of the bogromed dogmas.

Consider the objections of the eastern fathers against the Latin teaching on the state of the Holy Spirit from the Father and Son in order.

First of all, the doctrine of the state of the Holy Spirit from his father, as the Patriarch Fothy emphasizes, was approved by the six Universal Councils: "The second of the seven of the Saints and the Universal Councils was accurately determined that the Holy Spirit comes from the Father; This (teaching) accepted the third (Ecumenical Cathedral), confirmed the fourth, with (this teaching) was agreed the fifth, he was preaching the sixth, he was captured by the seventh fools. " The introduction of any changes to the Symbol of Faith, approved by the authority of the Ecumenical Councils, from the point of view of Eastern fathers, is unacceptable. Saint Grigory Palama, referring to Latinam, writes:

How do you dare to say that the truth was not said that I didn't hear the spirit, grating all the truth that he did not testify and what he had not told the one who informed his friends about everything that heard from his father who came to To testify the truth? How do you dare to enter a alien increase in the definition of faith, which jointly wrote the chosen fathers, Dukevizhimo collected for this, wrote a symbol of a certain opinion about the Father and Son and the Holy Spirit and handed it, as a trial stone of True God and the constant confession to all elected to rule the word of truth? In our opinion, at first it is necessary to remove your increment, and then to discuss whether the saint's son or not from the son or not from the son of the saint, and to assert whether this appeal (judgment) corresponds to the Godhead.

The Saint Mark Efesky referred to the Resolution of the IV Ecumenical Cathedral about Nikeo-Konstantinople Symbol of Faith: "Tries to complete knowledge of piety and approval - the Holy Site and the Blessed Divine Grace, for he teaches the Father and Son and the Holy Spirit." The same cathedral ruled that "no one is allowed to make another faith, i.e. Write, or make, or learn, or make. I daring to write or make another faith, such, if they are bishops or clerics, - alienate the bishops from the bishoprics and clerics from the clearing, and if the laity, - to anathematize them. " The seventh Ecumenical Cathedral decided: "We are holding the laws of the Church; We observe the definition of fathers; We add or eliminating something from the church anathematism ... If anyone else's legend is church written and unwritten despite, and there will be anathema. " Commenting on these Cathedral acts, Mark Efesky on Ferraro-Florentine Cathedral said:

Do not you violate the written legends of the fathers by making an innovation? How do you do not blush, uttering the whole character as it was the fathers, but a single word inserting the discovers? For add or withdraw the words, it is the case of heretics who wish to strengthen their heresy thanks to this. Would you do so in relation to the gospel or the apostle or any of your teachers? .. Isn't it ashamed of other people's Scriptures already published and dominating in the whole universe, insert their own words and to excite such a temptation in churches?

The doctrine of Philoca, according to Eastern fathers, contradicts the words of Christ that the Holy Spirit from his father comes (in 15.26). True, Christ also says: the Holy Spirit, whom the Father will send in my name (in 14.26), the comforter, whom I will send you from my father (in 15, 26); And the Apostle Paul calls His Spirit of Christ (see: Rome 8.9), the Spirit of the Son of God (Gal 4,6) and the Holy Spirit, whom (God) poured on us abundantly through Jesus Christ (Titz, 5-6). However, in any of the texts of the Holy Scripture, it is not referred to about the IS-Kingdom of the Holy Spirit from the Father and Son; It is only referred to about sending him to the people of the son or father in the name of the Son.

The doctrine of Philobod contradicts the numerous testimonies of the fathers of the Eastern Church on the emergence of the Holy Spirit from the Father. We present only a few such evidence relating to the IV century:

For the Word of the Lord of Heaven was established, and the spirit of the mouth of his all the strength of them (Ps 32, 6). The word is not a significant modification in the air produced by verbal tools, and the spirit is not a couple of mouth, tested by breathing members, but the word, which at the beginning of God and God (in 1, and the spirit of the mouth of God - the Spirit of Truth, which Father comes (in 15, 26). (Holy Spirit) from his father comes and, being peculiar to his son, it is given to students and all believers in him.
It is called the Spirit of God (MF 3, 16) and the Spirit of Truth, which comes from his father ... I know the Spirit with my father, however, the spirit is not a father; I accepted the Spirit with my son, however, the same son. But the kinship is aware of him with his father, because it comes from his father, and his relationship with his son ... And the son of his father occurred, and the spirit from his father comes; But the Son from the Father of Birth, the Spirit of God is in an ineverance. The Holy Spirit, from which all the legging of goods expires, from the source, to the creature, is associated with his son and with him is inextricably understood and from the Father has the cause of his being, from which it comes It has this distinguishing sign of a personal hatty property: to know after the son and together with the son and from the Father to have Genesis ... (Thieves to confess) of the Unified Spirit of the Saint, who has exhausted or emanating from the Father. The spirit of Saint is a spirit emanating from the Father, but not sown, and is not roening, but initially.

Eastern fathers we find an idea of \u200b\u200bthe Son as a link between the Father and the Holy Spirit. Gregory Nissky, in particular, writes:

Confessing the absence of differences in the nature (deity), we do not deny | Differences in being the cause and occur from the cause; We understand that only those we can distinguish one (face) from another that, as believing, one is the reason, and the other is from the cause. In the same way that, we again imagine another difference: for one (occurs) directly from the first, the other - from the first through what (occurs) is directly, so that the nobility is undoubtedly remains with the Son. But the spirit undoubtedly also belongs to being from the Father, because the middle position of the Son and him retains the only begins, and the Spirit does not give away from natural intimacy with his father.

Based on such an understanding, some eastern fathers talked about the emergence of the Holy Spirit "from the Father through Son." Such expressions are found, in particular, Kirill Alexandria:

Christ calls the comforter of the spirit of truth, that is, herself, says that he comes from his father. This is because it is like his own spirit of the Son, naturally in it existing and through it the outgoing and spirit of the Father.

This is the spirit of God's Father and at the same time the spirit of the Son, the one that belongs to the dual in a silent way, that is, flows away from his father through his son.

An interesting document is the Message of the Maxim of the Confessor to the Presbyter of Marina, dedicated to the issue of the state of the Holy Spirit and about the ancestral sin. The authenticity of the message was challenged by some scientists240, but most of the modern scientists recognize it with the creation of Maxi241. In this message, Maxim considers it possible to put a sign of equality between the Eastern Christian understanding of the octitude of the Holy Spirit from the Father through the Son and the Latin teaching on the state of the Holy Spirit from the Father and Son:

Of course, the fathers from the Lord of the cities did not find that it was to object to such a large number of heads of the Cathedral Messals of the current and His Holiend Pope, which you wrote to me, but expressed our objections about two chapters. One concerns theology; They reproach him in the fact that he said: "The Holy Spirit also comes from Son." Another concerns the award; They reproach him in the fact that he wrote: "The Lord is free from the ancestry sin as a person." According to the first question (from Rome), the corresponding sayings of Roman fathers were presented, as well as those saint Cyril Alexandria - passages from his saint composition dedicated to the interpretation of the evangelist John. Based on these testimonies, they showed that the Son does not consider the cause of the Holy Spirit, for they know the Father as a single cause of one by birth, and the other on the emergence, but they only wanted to discover the fact of the obesity of the Holy Spirit through the Son and justify this unity and indiscrimination Entities.

Thus, Maxim confessor believed that Latinians recognize the father of a single cause of the Son and Spirit. Meanwhile, in the Florentine Cathedral, Latinians insisted that the Holy Spirit comes from the Father and Son as a single start. Bulla Pope Eugene IV, signed by the Greeks on the Florentine Cathedral, said:

... We define that the Holy Spirit always exists from the Father and Son and that he has his essence and his subsystem being simultaneously from the Father and the Son and forever comes from both from one and from the other as from a single beginning and a single blow. We declare that what the holy fathers and teachers said that the Holy Spirit comes from his father through her son, it makes it clear that this means that the Son, like the Father, is, according to the Greeks, the reason, and according to Latinians - the beginning of the Saint Subsystems Spirit.

So, Latinians argued that Western "from the Father and Son" is identical to the Eastern "from the Father through Son", as Maxim's confessor thought at one time. However, in the light of the Latin teaching about the father and son as a single beginning, the interpretation of these expressions demanded further refinements. The participant of the Florentine Cathedral, who did not sign his documents, the saint Mark Efessky believed that the expressions "from the Father through the Son" and "from the Father and Son" are not identical. The expression "The Holy Spirit comes from his father through the Son" is used in the sense, "that, based on the Father through the Son, he manifests itself or knows, or hesitates or knows how it is." Son. The Holy Spirit "Not other than the attitude to his son, as soon as what he knows him; As in relation to the Father - that he has Genesis from him. So, the Holy Spirit is not from the son comes and does not have Genesis. " That is why "no one will find in order somewhere it says that the Spirit comes through the Son, without the mentioned father, but it says: from his father through his son."

According to the teachings, Grigoria Palam, Mark Ephesian and other fathers of the Plyazansky period, the opinion of the state of the Holy Spirit from the Father and the Son "as from a single start" violates the traditional for the Eastern Christian Patristics. As we said above, according to the teachings of the eastern church writers, only God Father owns the property to be the original and the beginning, or the cause, son and the Spirit. During the controversy with Latinians, the doctrine of the Father as a single reason of the Son and the Spirit was of paramount importance, and the eastern fathers were zealously defended him. According to Gregory of the Cyprus, "The Spirit is the Holy Spirit of the Father, as from the Father Outgoing, and the Spirit of the Son, not like from him, but as through it from his father outgoing, because the only reason is father." And Grigory Palama wrote: "Speaking that the Son is the cause of the deity, denies the Son, who said my father more than me in the gospel (in 14, 28), not only as a person, but also as God, the causality of the Divine." The father is more than his son as God, but as a reason, and in the Divine Son is equal to his father, whereas the "reason" is not equal. Therefore, "we recognize the equality of the Son with the Father by nature, and confess the superiority of the father for causality, which is the volume and birth and discharge." If the expression "through the son comes" indicated the son as the cause of the Holy Spirit, and not that he enlightens through it and is and in general, together with him and accompanies him, then all theologians in turn would not take it, so emphasized, The reason for the life of the Holy Spirit from the Son and would not be attributed to her one Father, says Mark Efesky.

The doctrine of Philobod, from the point of view of Eastern fathers, inevitably leads to the recognition of "two began" and "two reasons" in the Trinity. If the Holy Spirit did come from the Father and Son, he would have emanated from them "or from two hat, or from their common nature, or from their powerful strength," says Mark Efesse. But in all three cases there would be two beginnings, two reasons and two products in the Divine Trinity.

Finally, it should be said about the difference between the burglary of the Holy Spirit from the Father and his sense in time through her son. This difference was not clearly formulated in the writings of the theologians of the era of the universal cathedrals. So, for example, Maxim confessor wrote: "By nature, the Holy Spirit in accordance with its essence essentially comes through the born Son." According to John Damascus, the father "forever was, having his own word, and through his word his spirit, out of it,". In both cases, we are talking about the eloquence of the Holy Spirit from the Father through the Son.

For the first time, the distinction between the ease of honor of the Holy Spirit from his father and his signature in time through the Son entered the theological use of St. Fothy, Patriarch Constantinople: "The Spirit of Christ does not happen from God from Him, but both from a person, and eased (from the Son) is not initially And hearing, but, at the same time, when and from the Father, but then, when the son took the human mixing. "

According to the thoughts, Mark Ephesian, the Sign of the Holy Spirit in the world through the son corresponds to the phase of the Divine Revelation, which followed the New Testament (here the Holy Mark reproduces the doctrine of the gradual revelation of the Holy Trinity, first formulated by Gregorywood):

Father is known in the Old Testament, the son has liked to know in the new. Therefore, the message of the Son is how he was revealed by the Father in the World. Then, when the son is Poznan, like the Holy Spirit; Therefore, it is said that from the Father and the Son, already supposed, he is sent, that is, it is. For what can I mean the message and sending the God of the omnipresent and at all without changing your place? Therefore, Christ says: if I go, then send it to you (in 16, 7). It is quite obvious that this is not said about eternal origin ...

According to Gregory Palam, the Holy Spirit is sent worthy of his father and son, but it comes only from the Father:

When the word of his (parent) was talking through the flesh (entered into communication) with us, then we learned to the existence of the spirit other than the Father. And this happened not only from the Father, but also from him. After all, he said: The Spirit of Truth, who comes from his father (in 15, 26) ... After all, the Holy Spirit, the Father and Son of the Empty Joy, general for them by possession, because he is sent worthy of both - but the existing existence Only from the Father. Therefore, it only comes in existence.

However, Grigori Palama introduces important refinement to Orthodox triadology, applying the difference between the essence and energy to the Tropic Dogmat. He claims that all those places in the creations of the fathers of the church, which speak of the Saint Spirit to people, should be understood in the sense that the Energy of the Holy Spirit, his action, his gift is communicated to people, and by no means the hyposta of the Holy Spirit. The Holy Spirit is only from the Father, and the energy of the Holy Spirit is transferred to people from his father through her son or from his son. "The Holy Spirit belongs to Christ in essence and in energy, because Christ is God; However, in essence and Ipostasi, he belongs to him, but it does not proceed from him, while in energy he belongs to him and comes from him, "Gregory writes. If the eastern fathers have ever talked about the state of the Holy Spirit from the Father and Son, then it was not about the burglary of the Spirit, but the spirit of the Spirit on the people in time. This is what the arts of Cyril Alexandria, which refers to the state from his father through the Son, interprets.

When you hear that the Holy Spirit comes from both, for he comes essentially from his father through his son, you must understand his teaching in the following sense: what is strengthened, there is the forces of God and essential energies, but not the Divine Iposta of the Spirit.

The hypostage of the Blessed Spirit does not come from the Son; It is not given and can not be obtained; (It turns out and is given) only the grace of God and Divine Energy.

For if the discharge of the spirit for them (Father and Son) is always common - like (discovered) from them, then the Spirit will be only energy, and not in the hypostasis, because only energy is what is common to them.

So, the existence of the Holy Spirit from the Father has an ebony and hypostic character, and the sense of spirit through the son has an energy guidance. This is the Orthodox understanding of the obesity of the Holy Spirit, as it was formulated in the XV-XV centuries.