Holy Trinity in the Orthodox Church. Evidence of Revelation about the Divine dignity of the Son and His equality with the Father. Prot. Mikhail Pomazansky

The dogma of the Holy Trinity According to Orthodox theologians, in the creed, in the set of basic rules of faith, the dogma of the Holy Trinity occupies the first and most important place. Briefly, its content can be summarized as follows: a) God is one, but trinity;

Day of the Holy Trinity. chapter missing

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Orthodox dogmatic theology on the dogma of the Holy Trinity...

"Trinity" (also "Hospitality of Abraham") - an icon of the Holy Trinity, painted by Andrei Rublev in the 15th century

1. The dogma of the Holy Trinity is the foundation of the Christian religion

Formulation: God is one in essence, but trinity in persons: Father, Son and Holy Spirit, the Trinity consubstantial and indivisible.

The very word "Trinity" (Trias) of non-biblical origin was introduced into the Christian lexicon in the second half of the 2nd century by St. Theophilus of Antioch. The doctrine of the Holy Trinity is given in the Christian Revelation. No natural philosophy has been able to rise to the doctrine of the Holy Trinity.

The dogma of the Most Holy Trinity is incomprehensible, it is a mysterious dogma, incomprehensible at the level of reason. No speculative philosophy could rise to comprehend the mystery of the Holy Trinity. For the human mind, the doctrine of the Holy Trinity is contradictory, because it is a mystery that cannot be expressed rationally.

It is no coincidence that o. Pavel Florensky called the dogma of the Holy Trinity "a cross for human thought." In order to accept the dogma of the Most Holy Trinity, the sinful human mind must reject its claims to the ability to cognize everything and rationally explain everything, i.e. in order to comprehend the mystery of the Most Holy Trinity, it is necessary to reject one's own understanding.

The mystery of the Holy Trinity is comprehended, and only in part, in the experience of spiritual life. This comprehension is always associated with an ascetic feat. V.N. Lossky says: "Apophatic ascent is an ascent to Golgotha, therefore no speculative philosophy could ever rise to the mystery of the Most Holy Trinity."

Belief in the Trinity distinguishes Christianity from all other monotheistic religions: Judaism, Islam. Athanasius of Alexandria (Na Arians, first word, n. 18) defines the Christian faith as faith "in the unchanging, perfect and blessed Trinity."

The doctrine of the Trinity is the basis of all Christian faith and moral teachings, for example, the doctrine of God the Savior, God the Sanctifier, etc. V.N. Lossky said that the doctrine of the Trinity "not only the foundation, but also the highest goal of theology, for ... to know the mystery of the Most Holy Trinity in its fullness means to enter into the Divine life, into the very life of the Most Holy Trinity ..."

The doctrine of the Triune God comes down to three propositions:

1) God is trinity and trinity consists in the fact that there are three Persons (hypostases) in God: Father, Son, Holy Spirit.

2) Each Person of the Most Holy Trinity is God, but They are not three Gods, but the essence of a single Divine Being.

3) All three Persons differ in personal or hypostatic properties.

2. Analogies of the Holy Trinity in the world

The Holy Fathers, in order to somehow bring the doctrine of the Holy Trinity closer to the perception of man, used various kinds of analogies borrowed from the created world.

For example, the sun and the light and heat emanating from it. A source of water, a spring from it, and, in fact, a stream or a river. Some see an analogy in the structure of the human mind (St. Ignatius Brianchaninov, Ascetic Experiences. Soch., 2nd ed., St. Petersburg, 1886, vol. 2, ch. 8, pp. 130-131): "Our mind, word, and spirit, by the simultaneity of their beginning and by their mutual relations, serve as the image of the Father, the Son, and the Holy Spirit."

However, all these analogies are very imperfect. If we take the first analogy - the sun, outgoing rays and heat - then this analogy implies a certain temporal process. If we take the second analogy - a source of water, a key and a stream, then they differ only in our understanding, but in reality it is a single water element. As for the analogy connected with the abilities of the human mind, it can only be an analogy of the image of the Revelation of the Most Holy Trinity in the world, but not of an intra-trinitarian being. Moreover, all these analogies place unity above trinity.

Saint Basil the Great considered the rainbow to be the most perfect analogy borrowed from the created world, because "one and the same light is both continuous in itself and multicolored.""And a single face opens in multicolor - there is no middle and transition between colors. It is not visible where the rays are delimited. We clearly see the difference, but we cannot measure the distances. And in the aggregate, the multi-color rays form a single white. A single essence opens in a multi-color radiance. "

The disadvantage of this analogy is that the colors of the spectrum are not separate personalities. In general, patristic theology is characterized by a very wary attitude towards analogies.

An example of such an attitude is the 31st Word of St. Gregory the Theologian: “Finally, I concluded that it is best to depart from all images and shadows, as deceptive and far from reaching the truth, to keep a more pious way of thinking, dwelling on a few sayings (Scripture ...).”

In other words, there are no images to represent this dogma in our mind, all the images borrowed from the created world are very imperfect.

3. A Brief History of the Dogma of the Holy Trinity

Christians have always believed that God is one in essence, but trinity in persons, but the dogmatic doctrine of the Holy Trinity itself was created gradually, usually in connection with the emergence of various kinds of heretical delusions.

The doctrine of the Trinity in Christianity has always been associated with the doctrine of Christ, with the doctrine of the Incarnation. Trinitarian heresies, trinitarian disputes had a Christological basis.

Indeed, the doctrine of the Trinity was made possible by the Incarnation. As they say in the troparion of Theophany, in Christ "Trinity worship appeared." The doctrine of Christ is "a stumbling block to the Jews, but foolishness to the Greeks" (1 Cor. 1:23). Likewise, the doctrine of the Trinity is a stumbling block for both "strict" Jewish monotheism and Hellenic polytheism. Therefore, all attempts to rationally comprehend the mystery of the Most Holy Trinity led to delusions of either a Jewish or Hellenic nature. The first dissolved the Persons of the Trinity in a single nature, for example, the Sabellians, while others reduced the Trinity to three unequal beings (Arnana).

3.1. The ante-Nicene period in the history of trinitarian theology

In the 2nd century, Christian apologists, wishing to make the Christian doctrine understandable for the Greek intelligentsia, brought the doctrine of Christ closer to the Hellenic philosophical doctrine of the logos. The doctrine of Christ as the Incarnate Logos is being created; The Second Person of the Most Holy Trinity, the Son of God, is identified with the logos of ancient philosophy. The concept of logos is Christianized, comprehended in accordance with Christian doctrine.

According to this doctrine, the Logos is the true and perfect God, but at the same time, the apologists say, God is one and one, and then rationally thinking people have a natural doubt: the doctrine of the Son of God as the Logos does not contain hidden ditheism ? At the beginning of the third century, Origen wrote: "Many who love God and who sincerely surrender to Him are embarrassed that the doctrine of Jesus Christ as the Word of God forces them, as it were, to believe in two gods."

When we talk about the circumstances of the trinitarian disputes of the 2nd and 3rd centuries, we must keep in mind that at that time church exegesis was still in its infancy, the baptismal symbols used by the local Churches, due to their brevity, also could not serve as a reliable support for theology and, consequently, scope was opened up in theology for subjectivism and individualism. In addition, the situation was aggravated by the lack of a unified theological terminology.

3.1.1. Monarchianism

Adherents of this doctrine declared "monarchiam tenemus", i.e. "we honor the monarchy." Monarchism existed in two forms.

3.1.1.1. Dynamism or adoptionism

Adoptian Dynamists were also called "Theodotians". The fact is that among the ideologists of this direction there were two people named Theodotus, this is a certain Theodotus Tanner, who delivered a sermon in Rome around 190, and Theodotus the Banker, or Money Changer, who preached there around 220.

Contemporaries testify to them that they were scientists who "diligently studied the geometry of Euclid, marveled at the philosophy of Aristotle." The most prominent representative of dynamism was Bishop Paul of Samosata (he was bishop in 250-272).

The Theodrians, as their contemporaries, in particular Tertullian, spoke of them, tried to make some kind of syllogism out of any text of Scripture. They believed that the Holy Scriptures needed to be corrected and compiled their own verified texts of the Holy Books. They understood God from the point of view of Aristotle, i.e. as a single absolute universal being, pure independent thought, impassive and unchanging. It is clear that in such a philosophical system there is no place for the Logos, in its Christian understanding. From the point of view of the dynamists, Christ was a simple man and differed from other people only in virtue.

They recognized his birth from a Virgin, but did not consider him a God-man. It was taught that after a pious life He received some higher power, which distinguished Him from all the Old Testament prophets, however, this difference from the Old Testament prophets was only a difference in degree, and not a quality difference.

From their point of view, God is a concrete person with perfect self-consciousness, and the Logos is a property of God, similar to reason in man, a kind of non-hypostatic knowledge. The Logos, in their opinion, is one person with God the Father, and it is impossible to speak of the existence of the Logos outside the Father. They were called dynamists because they called the Logos a divine force, a force, naturally, non-hypostatic, impersonal. This power descended on Jesus just as it descended on the prophets.

Maria gave birth common man equal to us, who by free efforts became holy and righteous, and in him the Logos incarnated from above the water and dwelt in him, as in a temple. At the same time, the Logos and man remained different natures, and their union was only a contact in wisdom, will and energy, a kind of movement of friendship. However, they admitted that Christ had reached such a degree of unity that in some figuratively He could be spoken of as the eternal Son of God.

Monarchian-dynamists used the term "consubstantial" to designate the unity of the Logos with the Father. Thus, this term, which subsequently played a huge role in the development of dogmatic teaching, was compromised. This teaching, represented by Bishop Paul of Samosata, was condemned at the two Councils of Antioch in 264-65 and 269.

Obviously, within the framework of this doctrine there is no place for either the doctrine of the deification of man, or the doctrine of the unity of man with God. And a reaction to this kind of theology was another kind of monarchianism, which received the name modalism (from the Latin "modus", which means "image" or "way").

3.1.1.2. Modalism

The modalists proceeded from the following premises: Christ is undoubtedly God, and in order to avoid ditheism, one should in some way identify Him with the Father. This movement arises in Asia Minor, in the city of Smyrna, where Noet first preached this doctrine.

Then its center moved to Rome, where Praxeus became its preachers, and then the Roman presbyter Sabellius, after whom this heresy is sometimes also called Sabellianism. Some popes (Victor I and Callistus) supported the medalists for some time.

Noetus taught that Christ is the Father Himself, the Father Himself begotten and suffered. The essence of Noet's teaching boils down to the following: in His being, as a substratum, as a subject, God is unchanging and one, but He can be changeable in relation to the world, the Father and the Son are different as two aspects, modes of the Divine. Tertullian, in his polemic against the medalists, said that the God of Noet is "the one God who changes his skin."

"Its fullest expression and completion", according to V.V. Bolotov, modalism received from the Roman presbyter Sabellius.

Sabellius was a Libyan by birth, he appeared in Rome around 200. In his theological constructions, Sabellius proceeds from the idea of ​​a single God, Whom he calls the monad, or Son-Father. As a geometric image explaining the idea of ​​the God of the monad, Sabellius offers a dimensionless point that contains everything in itself.

The monad, according to Sabellius, is a silent God, a God outside of relation to the world. However, due to some unknown inner necessity, the silent God becomes the speaking God. And as a result of this change, the brevity inherent in God is replaced by expansion. This speech of the hitherto silent God is identified with the creation of the world.

As a result of this strange metamorphosis, the Son-Father becomes the Logos. However, the Logos does not change in its substratum, that is, this change is only in relation to the created world.

Logos, in turn, according to Sabellius, is also a single entity that consistently manifests itself in three modes, or persons. Father, Son and Holy Spirit are the modes of the Logos.

According to the teachings of Sabellius, the Father created the world and bestowed the legislation of Sinai, the Son became incarnate and lived with people on earth, and the Holy Spirit from the day of Pentecost inspires and governs the Church. But in all these three modes, successively replacing one another, a single Logos operates.

The modus of the Holy Spirit, according to Sabellius, is also not eternal. It will also have its end. The Holy Spirit will return to the Logos, the Logos will again shrink into a monad, and the speaking God will again become a silent God, and everything will fall into silence.

In the III century, the teachings of Sabellius were twice condemned at local councils. In 261, the Council of Alexandria, chaired by St. Dionysius of Alexandria, and a year later, in 262, the Council of Rome, chaired by Pope Dionysius of Rome.

3.1.2. Origen's doctrine of the Trinity

In order to understand the subsequent history of the development of trinitarian theology, it is necessary to have a general idea of ​​the doctrine of the Trinity of Origen, since the vast majority of the ante-Nicene fathers were Origenists in their trinitarian views.

Origen's doctrine of the Trinity has both its strengths and weaknesses, which are predetermined by the basic premises of his philosophy and his theology. He develops the doctrine of the Trinity from the point of view of his doctrine of the Logos, as the second Hypostasis of the Trinity.

It should be noted that Origen was the first who tried to establish the difference in terms in trinitarian theology. Since the time of Aristotle, there has been no fundamental difference between the terms "essence" and "hypostasis", and these terms were used as synonyms by some authors even in the 5th century.

Origen was the first to draw a clear line: the term "essence" began to be used to denote unity in God, and "hypostasis" to distinguish Persons. However, having established these terminological differences, Origen did not give a positive definition of these concepts.

In his doctrine of the Logos, Origen proceeds from the idea of ​​the Logos-mediator, which he borrowed from Neoplatonist philosophy. In Greek philosophy, the idea of ​​the Logos was one of the most popular. Logos was seen as an intermediary between God and the world he created. Since it was believed that God Himself, being a transcendent being, cannot come into contact with anything created, He needs an intermediary to create the world and manage it, and this intermediary is the Divine Word - the Logos.

Origen's doctrine of the Trinity is therefore called "economic" because he considers the relationship of the Divine Persons from the point of view of their relation to the created world. Origen's thought does not rise to consider the relationship of the Father and the Son, regardless of the existence of the created world.

Origen incorrectly taught about God as the Creator. He believed that God is the Creator by nature, and creation is an act of Divine nature, and not an act of divine will. The difference between what is by nature and what is by will was established much later by Saint Athanasius of Alexandria.

Since God is the Creator by nature, He cannot but create, and is constantly busy creating some worlds, in other words, creation is co-eternal with God. So, in one of his works, he writes: "We believe that just as the destruction of this world will be different, there were other worlds, earlier than this one."

Starting from false premises, Origen, however, comes to the correct conclusion. The scheme of his thought is as follows: God is the Creator, He creates forever, the Son is born by the Father precisely in order to be a mediator in creation, and, consequently, the very birth of the Son must be thought of eternally. This is Origen's main positive contribution to the development of trinitarian theology - the doctrine of the pre-eternal birth of the Son.

In addition, Origen, speaking of the pre-eternal birth, quite correctly notes that the pre-eternal birth cannot be thought of as an emanation, which was characteristic of the Gnostics, and one cannot be thought of as a dissection of the Divine essence, such a bias is found in Western theology, in particular, in Tertullian.

The absence of a unified ternary terminology led to the fact that many contradictory statements can be found in Origen. On the one hand, based on the economic doctrine of the Logos, he clearly belittles the dignity of the Son, sometimes calls Him a kind of average nature, in comparison with God the Father and creation, sometimes directly calls Him a creation ("ktisma" or "poiema"), but at the same time the same time denies the creation of the Son out of nothing (ex oyk onton or ex nihilo).

Origen's doctrine of the Holy Spirit remains completely undeveloped. On the one hand, he speaks of the Holy Spirit as a special hypostasis, he speaks of the ejection of the Holy Spirit by the Father through the Son, but by dignity he places Him below the Son.

So, positive sides Origen's doctrine of the Holy Trinity. Origen's most essential intuition is the doctrine of the pre-eternal begetting of the Son, since begetting is begetting in eternity, the Father was never without the Son.

Origen correctly pointed out the wrong direction of thought in this matter and rejected the doctrine of pre-eternal birth as an emanation or division of the Divine essence.

It is also important to note that Origen certainly recognizes the personality and hypostasis of the Son. His son is not an impersonal force, as was the case with the monarchian-dynamists, and not a mode of the Father or a single Divine essence, as with the medalists, but a Personality different from the Personality of the Father.

Negative aspects of the teachings of Origen. About the Logos, about the Son of God, Origen argues only economically. The very relations of the Divine Persons are of interest to Origen only insofar as, along with God, there is a created world, i.e. the existence of the Son as mediator is conditioned by the existence of the created world.

Origen cannot abstract from the existence of the world in order to think of the relationship between the Father and the Son in and of itself.

The consequence of this is the humiliation of the Son in comparison with the Father, the Son, according to Origen, is not a full owner of the divine essence like the Father, He is only involved in it.

Origen does not have any seriously developed doctrine of the Holy Spirit, in general, his doctrine of the Trinity results in subordination, the Trinity of Origen is a decreasing Trinity: Father, Son, Holy Spirit, each subsequent one is in a subordinate position in relation to the previous one, in other words The Divine Persons of Origen are not of equal honor, are not equal in dignity.

And, finally, it should be noted that Origen does not have a clear ternary terminology. First of all, this was expressed in the absence of a distinction between the concepts of "essence" and "hypostasis".

3.2. Trinitarian disputes of the 4th century

3.2.1. Prerequisites for the emergence of Arianism. Lucian of Samosata

A very special place in the history of trinitarian theology is occupied by the Arian controversy. There are different opinions about how the trinitarian teaching of Origen and the teaching of Arius relate to each other. In particular, Prot. George Florovsky directly writes in the book "Eastern Fathers of the 4th century" that Arianism is a product of Origenism.

However, Professor V.V. Bolotov, in his Lectures on the History of the Ancient Church, and in his works Origen's Teaching on the Trinity, argues that Arius and Origen proceeded from completely different premises, and the basic intuitions of their trinitarian theology are different. Therefore, to call Origen the forerunner of Arianism is unfair.

Perhaps Bolotov's point of view on this issue is more justified. Indeed, Arius was not an Origenist, in his theological education he was an Antiochene, the Antiochian theological school in matters of philosophy was guided by Aristotle, and not by the Neoplatonists, in contrast to the Alexandrians, to which Origen also belonged.

The strongest influence on Arius seems to have been Lucian of Samosata, an associate of Paul of Samosata. Lucian in A.D. 312 accepted a martyr's death during one of the last waves of persecution of Christians. He was a very educated man, among his students were not only Arius, but also other prominent leaders of Arianism, for example, Eusebius of Nicomedia. Aetius and Eunomius also considered Lucian one of their teachers.

Lucian proceeded from the idea of ​​a radical difference between the Deity and everything created. Although he recognized, unlike the dynamists and medalists, the personal existence of the Son, nevertheless, he drew a very sharp line between God proper and the Logos, and also called the Logos by the terms "ktisma", "poiema".

It is quite possible that not all the works of Lucian of Samosata have come down to us, that he already had the teaching that the Son was created by the Father out of nothing.

3.2.2. Aria Doctrine

Arius was a student of Lucian. Arius was not satisfied with the state of the Trinitarian theology of his day, which was Origenist.

Arius' reasoning scheme is as follows: if the Son was created not from nothing, not from nonexistent, therefore, he was created from the essence of the Father, and if He is also without beginning to the Father, then there is no difference at all between the Father and the Son, and thus we fall into Sabellianism .

Moreover, the origin of the Son from the essence of the Father must necessarily presuppose either an emanation or a division of the Divine essence, which in itself is absurd, for it presupposes some variability in God.

About the year 310, Arius moved from Antioch to Alexandria, and about the year 318 he preached his doctrine, the main points of which are as follows:

1. Absoluteness of the Father's monarchy. "There was a time when the Son was not," Arius argued.

2. Creation of the Son from nothing according to the will of the Father. The Son is thus the highest creation, the instrument (organon "organon") for the creation of the world.

3. The Holy Spirit is the highest creation of the Son and, consequently, in relation to the Father, the Holy Spirit is, as it were, a "grandson." Just as with Origen, the waning Trinity takes place here, but the essential difference is that Arius separates the Son and the Spirit from the Father, recognizing them as creatures, which Origen, despite his subordination, did not do. Saint Athanasius of Alexandria called the Aryan Trinity "a society of three unlike beings."

3.2.3. Controversy with Arianism in the 4th century

Many outstanding Orthodox theologians, the fathers of the Church, had to conduct a controversy with Arianism in the 4th century; among which a special place is occupied by St. Athanasius of Alexandria and the great Cappadocians.

Saint Athanasius posed the question before the Arians: "For what, strictly speaking, is the Son a mediator?" The Arians answered literally the following: "the creature could not take upon itself the unmitigated hand of the Father and the Father's power of Creation", i.e. The Son was created so that through Him, by Him, everything else could come into being.

Saint Athanasius pointed out the whole stupidity of this kind of reasoning, because if the creature cannot receive the building power, then why in. In such a case, the Logos, who is himself created, can take this power upon Himself. Logically, the creation of the Son of the mediator would require its own mediator, and the creation of the mediator would require its own mediator, and so on ad infinitum. As a result, creation could never begin.

It can be said that the very presence of the Son in the system of Arius is functionally unjustified, i.e. Arius gives him a place in his system solely by virtue of tradition, and the Divine Logos himself in his system can be likened to a certain Atlanta, at the facade of a house, which with great tension supports the vaults of the cosmic building, which stand perfectly even without his help.

Arianism was condemned in 325 at the First Ecumenical Council in Nicaea. The main act of this Council was the compilation of the Nicene Creed, in which non-biblical terms were introduced, among which the term "omousios" - "consubstantial" played a special role in the trinitarian disputes of the 4th century.

In essence, the trinitarian disputes of the 4th century had as their ultimate goal an Orthodox explanation of the meaning of this term. Since the Council Fathers themselves did not give a precise explanation of the terms, a tense theological dispute flared up after the Council. Among the participants of which there were few true Arians, but many did not quite correctly understand the Nicene faith, misunderstood the term "consubstantial." He was simply embarrassing to many, since in the East this term had a bad reputation, in 268 at the Council of Antioch it was condemned as an expression of modalist heresy.

According to the church historian Socrates, this "war" was no different from a night battle, because both sides did not understand why they were scolding one another. This was also facilitated by the lack of a common terminology.

The very spirit of the trinitarian disputes of the 4th century is well conveyed in the works of St. Athanasius of Alexandria and the great Cappadocians. It is difficult for us to imagine it now, but at that time theological disputes were not the occupation of a narrow circle of theologians, they involved the broad masses of the people. Even the women in the bazaar did not talk about prices or crops, but argued bitterly about the consubstantiality of the Father and the Son and about other theological issues.

St. Athanasius of Alexandria writes about those times “To this day, the Arians, not in small numbers, catch youths in the marketplaces and ask them a question not from the Divine Scriptures, but as if pouring out from the abundance of their hearts: He created not existing or existing from existing? him? and again, is there one unbegotten or two unbegotten?"

Arianism, by virtue of its rationalism and extreme simplification of the Christian faith, was very sympathetic to the masses who had recently come to the Church, because in a simplified, accessible form it made Christianity understandable for people with an insufficiently high educational level.

Here is what St. Gregory of Nyssa wrote: “Everything is full of people arguing about the incomprehensible. If you ask how many obols (kopecks) you have to pay, you philosophize about the born and the unborn. If you want to know the price of bread, they answer: the Father is greater than the Son. "They say: The son came from nothing."

One of the serious trends among the theological parties of the 4th century was the so-called Omyusianism. It is necessary to distinguish between two terms that differ in spelling by just one letter: omousios; - consubstantial and omoiusios - "like in essence".

The Omiusian doctrine was expressed at the Council of Ancyra in 358. An outstanding role among the Omiusians was played by Bishop Basil of Ancyra.

The Omiusians rejected the term "consubstantial" as an expression of modalism, since from their point of view the term "omousios" placed an excessive emphasis on the unity of the Godhead and thus led to the fusion of the Persons. They put forward their own term as a counterbalance: "likeness in essence", or "similarly". The purpose of this term is to emphasize the difference between the Father and the Son.

The difference between these two terms is well said by Fr. Pavel Florensky: "Omiusios" or "omoiusios;" - "similar in essence", means - of the same essence, with the same essence, and at least "even it was given the meaning "omoiusios kata panta" - the same in everything" - everything is one, it can never mean numerical, t .e. numerical and concrete unity, Some indicates "homousios". The whole power of the mysterious dogma is established at once by the single word "homousios", uttered with full power at the Council of 318, because in it, in this word, an indication of both real unity and real difference "(Pillar and ground of truth).

3.2.4. The doctrine of the Holy Trinity of the great Cappadocians. Ternary terminology

To reveal the true meaning of the term "homousios" it took great efforts of the great Cappadocians: Basil the Great, Gregory the Theologian and Gregory of Nyssa.

St. Athanasius of Alexandria, in his polemic with the Arians, proceeded from purely soteriological premises, he was insufficiently engaged in a positive disclosure of the doctrine of the Trinity, in particular, in the development of an accurate trinitarian terminology. This was done by the great Cappadocians: the trinitarian terminology they created made it possible to find a way out of that labyrinth of creeds in which the theologians of the 4th century got confused.

The great Cappadocians, first of all, Basil the Great, strictly distinguished between the concepts of "essence" and "hypostasis". Basil the Great defined the difference between "essence" and "hypostasis" as between general and particular, what Aristotle called the "first essence" began to be called the term "hypostasis", what Aristotle called the "second essence" began to be called the actual "essence".

According to the teachings of the Cappadocians, the essence of the Deity and its distinctive properties, i.e. the unbeginning of being and divine dignity belong equally to all three hypostases. The Father, the Son and the Holy Spirit are its manifestations in the Persons, each of which has the fullness of the divine essence and is in inseparable unity with it. The hypostases differ from each other only in personal (hypostatic) properties.

In addition, the Cappadocians actually identified (primarily two Gregory: Nazianzus and Nyssa) the concept of "hypostasis" and "person". "Person" in theology and philosophy of that time was a term that belonged not to the ontological, but to the descriptive plan, i.e. a person could be called an actor's mask or a legal role that a person performed.

By identifying "person" and "hypostasis" in trinitarian theology, the Cappadocians thereby transferred this term from the descriptive plane to the ontological plane. The consequence of this identification was, in essence, the emergence of a new concept, which was not known to ancient world, this term is "personality". The Cappadocians succeeded in reconciling the abstractness of Greek philosophical thought with the biblical idea of ​​a personal Deity.

The main thing in this teaching is that a person is not a part of nature and cannot be thought in terms of nature. The Cappadocians and their direct disciple St. Amphilochius of Iconium called the Divine Hypostases "tropi yparxeos", i.e. "ways of being", Divine nature.

According to their teaching, a person is a hypostasis of being, which freely hypostasizes its nature. Thus, a personal being in its concrete manifestations is not predetermined by an essence that is given to it from the outside, therefore God is not an essence that would precede Persons. When we call God the absolute Personality, we thereby want to express the idea that God is not determined by any external or internal necessity, that He is absolutely free in relation to His own being, is always what He wants to be and always acts in such a way. as he wants, i.e. freely hypostasizes His triune nature.

3.2.5. Dukhoborism

The next heresy that the Church had to deal with was Dukhoborism. It is obvious that Doukhoborism was born from an Arian source. The essence of this delusion is that its adherents denied the consubstantial Holy Spirit to the Father and the Son, thereby diminishing the dignity of the Holy Spirit.

Another name for Doukhoborism is Macedonianism, after the Archbishop of Constantinople Macedonia, who died in 360. How much Macedonia itself was involved in the emergence of this heresy is a moot point. It is quite possible that this heresy arose after his death; heretics-Doukhobors could hide behind his name and authority as a bishop of the capital of the eastern part of the Empire.

In the polemic against the Doukhobors, St. Athanasius of Alexandria and the great Cappadocians used the same method as in the dispute with the Arians. According to St. Athanasius and St. Basil the Great, the Holy Spirit is the beginning and power of the sanctification and deification of the creature, and therefore, if He is not the perfect God, then the sanctification that He gives is in vain and insufficient.

Since it is the Holy Spirit who assimilates the redeeming merits of the Savior to people, then if He Himself is not God, then He cannot communicate to us the grace of sanctification and, consequently, the salvation of man, real deification is impossible.

Through the efforts of the Cappadocians, the Second Ecumenical Council was prepared. On it the doctrine of the Holy Trinity was finally approved, and Nicene Orthodoxy was recognized as the true confession Orthodox faith in the interpretation given to it by the great Cappadocians.

3.3. Trinitarian delusions after the Second Ecumenical Council

After the Second Ecumenical Council of 381, trinitarian heresies never revived in the bosom of the Orthodox Church itself, they arose only in a heretical environment. In particular, in the 6th-7th centuries, heresies of tritheists and tetratheists arose in the Monophysite environment.

Tritheists argued that in God there are three Persons and three essences, and unity in relation to God is nothing more than a generic concept. In contrast to them, the tetratheists, in addition to the existence of Persons in God, also recognized a special Divine essence in which these Persons participate and from which they draw their Divinity.

Finally, the Trinitarian error is the filioque, which was finally established in the Western Church in the first half of the 11th century. Most of the ancient heresies were reproduced in one form or another in Protestantism. So, Michael Servet in the 16th century revived modalism, Socinus, at about the same time, dynamism, Jacob Arminius - subordinatism, according to this teaching, the Son and the Holy Spirit borrow their Divine dignity from the Father.

The Swedish mystic of the 18th century, Emmanuel Swedenborg, revived patripassianism, i.e. the doctrine of the suffering of the Father. According to this teaching, the only God the Father assumed a human form and suffered.

4. Evidence of Revelation about the Trinity of Persons in God

4.1. Indications of the Trinity (plurality) of Persons in God in the Old Testament

In the Old Testament there are a sufficient number of indications of the trinity of Persons, as well as covert indications of the plurality of persons in God without indicating a specific number.

This plurality is already mentioned in the first verse of the Bible (Gen. 1:1): "In the beginning God created the heaven and the earth." The verb "barra" (created) is in the singular, and the noun "elohim" is in the plural, which literally means "gods". In his notes on the book of Genesis, St. Philaret of Moscow notes: "In this place of the Hebrew text, the word" elohim ", actually Gods, expresses a certain plurality, while the saying "created" shows the unity of the Creator.

Gen. 1:26: "And God said, Let us make man in our image, after our likeness." The word "make" is plural.

The same Gen. 8:22: "And God said, Behold, Adam has become like one of Us, knowing good and evil," of Us is also plural.

Gen. 11:6-7, where we are talking about the Babylonian pandemonium: "And the Lord said, Let us go down and confuse their language there', the word 'let's go' is plural.

St. Basil the Great in "Shestodnev" (Conversation 9), comments on these words as follows: “Truly strange idle talk is to assert that someone sits and orders himself, oversees himself, compels himself powerfully and urgently. The second is an indication of actually three Persons, but without naming the persons and without distinguishing them.”

XVIII chapter of the book of "Genesis", the appearance of three angels to Abraham. At the beginning of the chapter it says that God appeared to Abraham, in the Hebrew text is "Jehovah". Abraham, going out to meet the three strangers, bows to them and addresses them with the word "Adonai", literally "Lord", in the singular.

There are two interpretations of this passage in patristic exegesis. First: the Son of God, the Second Person of the Most Holy Trinity, appeared, accompanied by two angels. We find such an interpretation in the martyr Justin the Philosopher, in St. Hilarius of Pictavia, in St. John Chrysostom, in Blessed Theodoret of Cyrrhus.

However, most of the fathers - Saints Athanasius of Alexandria, Basil the Great, Ambrose of Milan, Blessed Augustine - believe that this is the appearance of the Holy Trinity, the first revelation to man about the Trinity of the Godhead.

It was the second opinion that was accepted Orthodox Tradition and found its embodiment, firstly, in hymnography (canon of the Trinity Sunday Midnight Office 1, 3 and 4 tones), which speaks of this event precisely as a manifestation of the Triune God and in iconography (the famous icon "Old Testament Trinity").

Blessed Augustine ("On the City of God", book 26) writes: "Abraham meets three, worships one. Seeing three, he comprehended the mystery of the Trinity, and bowing as if to one, he confessed the One God in Three Persons."

An indirect indication of the trinity of persons in God is the priestly blessing that existed in the Old Testament (Numbers 6:24-25). It sounded like this: "May the Lord bless you and keep you! May the Lord look upon you with His bright face and have mercy on you! May the Lord turn His face on you and give you peace!"

The threefold appeal to the Lord can also serve as a veiled indication of the trinity of persons.

The prophet Isaiah describes his vision in the Jerusalem Temple. He saw how the Seraphim, surrounding the Throne of God, called out: "Holy, Holy, Holy is the Lord of hosts." At the same time, Isaiah himself heard the voice of God: whom shall I send and who will go for Us? That is, God speaks of Himself both in the singular - Me, and in the plural - for Us (Is. 6:2).

In the New Testament, these words of the prophet Isaiah are interpreted precisely as a revelation about the Most Holy Trinity. We see this from parallel places. In In. 12:41 says: "Isaiah saw the glory of the Son of God and spoke of Him." Thus, this revelation of Isaiah was also the revelation of the Son of God.

In Acts. Isaiah 28:25-26 says that Isaiah heard the voice of the Holy Spirit which sent him to the Israelites, so it was also a manifestation of the Holy Spirit. So Isaiah's vision was a revelation of the Trinity.

4.1.2. Indications of the Person of the Son of God with His Distinction from the Person of God the Father

The Son of God is revealed in the Old Testament in various ways and has several names.

First, it is the so-called "Jehovah's Angel". In the Old Testament, the Angel of Jehovah is mentioned in the description of some theophany. These are the appearances of Hagar on the way to Sura (Gen. 16:7-14), Abraham, at the time of the sacrifice of Isaac (Gen. 22:10-18), at the appearance of God to Moses in the fiery bush (Ex. 3:2-15 ), also refers to the Angel of Jehovah.

The prophet Isaiah (Isaiah 63:8-10) says: "He (i.e. the Lord) was their Savior, in all their sorrow He did not leave them (meaning the Israelites) and the Angel of His face saved them".

Another reference to the Son of God in the Old Testament is Divine Wisdom. In the book of the Wisdom of Solomon, it is said that she is the "Only Begotten Spirit." In the Sires (Sir. 24:3) Wisdom says of itself: "I came out of the mouth of the Most High."

In Prem. 7:25-26 says that "She is the breath of the power of God and the pure outpouring of the glory of the Almighty ... She is ... the image of His goodness." In Prem. 8:3 says she "...has coexistence with God", in Prem. 8:4 that "She is the secret of the mind of God and the elector of His deeds" and finally in Prem. 9:4 that she "squats down on the throne of God." All these sayings concern the relationship of Wisdom to God.

About the attitude of Wisdom to the creation of the world, about her participation in the creation of the world. In Proverbs. 8:30 wisdom itself says: "... I was with Him (i.e. with God) an artist" during the creation of the world. In Prem. 7:21 she is also named "the artist of everything." Prem. 9:9: "Wisdom is with you, which knows your works and was present when you created the world, and knows what is pleasing before your eyes," it speaks of the participation of Wisdom in creation.

About the participation of wisdom in the work of Providence. Prem. 7:26-27: "She ... is a pure mirror of God's action ... She is one, but she can do everything, and, being in herself, renews everything", i.e. here the property of omnipotence is assimilated by wisdom - "everything is possible." In the tenth chapter of the book of wisdom it is said that Wisdom led the people out of Egypt.

Basic intuitions of the Old Testament in the doctrine of wisdom. It is quite obvious that the properties of Wisdom in the Old Testament are identical with those properties that in the New Testament are assimilated to the Son of God: personality of being, unity with God, origin from God through birth, pre-eternity of being, participation in creation, participation in Divine Providence, omnipotence.

The Lord Jesus Christ Himself in the New Testament constructs some of His statements in the image of Old Testament wisdom. For example, Sir. 24:20 wisdom says of itself: "I am like a vine that brings forth grace"(John 15:5). Lord in the New Testament: "I am the vine, and you are the branches." Wisdom says: "Come to Me"(Sir. 24:21) The Lord in the New Testament - "Come to me, all you who are weary and burdened..."(Matthew 11:28).

Some contradiction in the doctrine of wisdom may be the following verse in the Slavic translation of the Old Testament. In Proverbs. 8:22 says this: "The Lord created me at the beginning of His ways in His works." The word "created" seems to point to the creatureliness of wisdom. The word "created" is in the Septuagint, but in the Hebrew, Massaret text there is a verb that is correctly translated into Russian as "prepared" or "had", which does not contain the meaning of creation from nothing. Therefore, in the synodal translation, the word "created" was replaced by "had", which is more in line with the meaning of Scripture.

The next name for the Son of God in the Old Testament is the Word. It is found in the Psalms.

Ps. 32:6: "By the word of the Lord the heavens were made, and by the spirit of his mouth all their host."

Ps. 106:20: "Sent His Word, and healed them, and delivered them from their graves."

In the New Testament, according to the holy Evangelist John the Theologian, the Word is the name of the Second Person of the Most Holy Trinity.

The Old Testament messianic prophecies also point to the Son, His difference from the Father.

Ps. 2:7: "The Lord said to me: You are my Son; today I have begotten you."

Ps. 109:1,3: "The Lord said to my Lord, Sit at my right hand... out of the womb before the morning-stand, your birth is like the dew." These verses indicate, on the one hand, the personal difference between the Father and the Son, and, on the other hand, on the image of the origin of the Son from the Father - through birth.

4.1.3. Indications of the Person of the Holy Spirit with His distinction from the Father and the Son

Gen. 1:2: "The Spirit of God hovered over the waters." The word "was worn" in the Russian translation does not correspond to the meaning of the Hebrew text, since the Hebrew word that is used here does not simply mean moving in space. Literally, it means "to warm", "to revive".

St. Basil the Great says that the Holy Spirit, as it were, "incubated", "revived" the primitive waters, just as a bird warms and incubates eggs with its warmth, i.e. we are not talking about moving in space, but about a creative Divine action.

Is. 63:10: "They rebelled and grieved His Holy Ghost." Is. 48:16: "The Lord God and His Spirit sent me." In these words of the Old Testament about the Spirit of God, there is an indication, firstly, of the personality of the Holy Spirit, since it is impossible to grieve an impersonal force and an impersonal force cannot send anyone anywhere. Secondly, participation in the work of creation is assimilated to the Holy Spirit.

4.2. New Testament Evidence

4.2.1. Indications of the trinity of Persons without indicating Their difference

First of all - the Baptism of the Lord Jesus Christ in the Jordan from John, which received the name of Theophany in Church Tradition. This event was the first clear Revelation to mankind about the Trinity of the Godhead. The essence of this event is best expressed in the troparion of the feast of the Epiphany.

Here the word "name" is in the singular, although it refers not only to the Father, but also to the Father, and the Son, and the Holy Spirit together. St. Ambrose of Milan comments on this verse as follows: "The Lord said 'in the name' and not 'in the names', because there is one God, not many names, because there are not two Gods and not three Gods."

2 Cor. 13:13: "The grace of our Lord Jesus Christ, and the love of God the Father, and the fellowship of the Holy Spirit be with you all." This expression apostle paul emphasizes the personality of the Son and the Spirit, which give gifts along with the Father.

1 In. 5:7: "Three testify in heaven: the Father, the Word, and the Holy Spirit; and these three are one." This passage from the epistle of the apostle and evangelist John is controversial, since this verse is not found in ancient Greek manuscripts.

The fact that this verse appeared in the modern text of the New Testament is usually explained by the fact that Erasmus of Rotterdam, who did the first printed edition New Testament, based on later manuscripts dating back to the 14th century.

In general, this question is quite complex and not fully resolved, although in the West many editions of the New Testament are already published without this verse. This verse is found in Latin manuscripts of the 4th-5th centuries. How he got there is not entirely clear. It is suggested that, perhaps, these were marginals, i.e. marginal notes that were made by some thoughtful reader, and then the scribes made these notes directly into the text itself.

But, on the other hand, it is obvious that the ancient Latin translations were made from Greek texts, it may well be that since in the 4th century almost the entire Christian East was in the hands of the Arians, they, naturally, were interested in erasing this verse from the test of the New Testament, while in the West the Arians had no real power. It may well be, therefore, that this verse has been preserved in Western Latin manuscripts, while it has disappeared from Greek. However, there are good reasons to believe that these words were not originally in the text of John's epistle.

Prologue of the Gospel of John (John 1:1): "In the beginning was the Word, and the Word was with God, and the Word was God." Here God is understood to mean the Father, and the Son is called the Word, i.e. The Son was forever with the Father and was forever God.

The Transfiguration of the Lord is also the Revelation of the Holy Trinity. Here is how V.N. Lossky:

“That is why the Epiphany and the Transfiguration are celebrated so solemnly. We celebrate the Revelation of the Most Holy Trinity, for the voice of the Father was heard and the Holy Spirit was present. In the first case, under the guise of a dove, in the second, like a radiant cloud that overshadowed the apostles.”

4.2.2. Indications on the difference between Divine Persons and on Divine Persons separately

First, the Prologue of the Gospel of John. V.N. Lossky gives the following commentary on this part of the Gospel of John: “In the very first verses of the Prologue, the Father is called God, Christ is the Word, and the Word in this Beginning, which here is not temporal, but ontological in nature, is at the same time God. In the beginning, the Word was God, and other than the Father, and the Word was with These three statements of the holy evangelist John are the seed from which all trinitarian theology has grown, they immediately oblige our thought to assert in God both identity and difference.

More indications of the difference between the Divine Persons.

Matt. 11:27: "All things have been delivered to Me by My Father, and no one knows the Son except the Father; and no one knows the Father except the Son, and to whom the Son wishes to reveal."

In. 14:31: "But so that the world may know that I love the Father, and as the Father commanded Me, so I do."

In. 5:17: "Jesus said to them, 'My Father is working to this day, and I am working.'

These verses point to the difference between the hypostases of the Father and the Son. In the Gospel of John (chapters 14, 15, 16) the Lord speaks of the Holy Spirit as another Comforter. The question may arise: why a "different" Comforter, what other Comforter is there?

This is due to the peculiarities of synodal translation. In 1 Jn. 2:1, you will see that there the Lord Jesus Christ is called the word "Intercessor"(in Russian translation). In the Greek text here is "paraklitos", i.e. the same word as used in the Gospel of John to signify the Spirit taken down.

The word "parakaleo" (parakaleo) can have two meanings: on the one hand, it means "to comfort", and, on the other hand, it can mean "to call", to call for help. For example, this word could mean calling a witness to court to testify in favor of the accused, or calling a lawyer to defend one's interests in court. In the Latin text, in both cases, the word "advocatus (advocatus)" is used.

In the Russian translation, it is rendered differently, for the Spirit - as "Comforter", and for the Son - as "Khotadai". In principle, both translations are possible, but in this case the words "another Comforter" become not entirely clear. The Son is also, according to the Gospel of John, the Comforter, and by calling the Spirit another Comforter - "allos Parakletos", the gospels thereby indicate the personal difference between the Son and the Spirit.

1 Cor. 12:3: "No one can call Jesus Lord except by the Holy Spirit" it is also an indication of the difference between the Son and the Spirit. In the same chapter (12:11) it is said: "But one and the same Spirit works all these things, distributing to each one individually as He pleases." This is the clearest reference in the New Testament to the personal existence of the Holy Spirit, since the impersonal power cannot divide as it pleases.

5. Belief of the ancient Church in the Trinity of the Godhead

AT Soviet time in atheistic literature one could come across the assertion that the ancient Church in the first centuries of its existence did not know the doctrine of the Trinity, that the doctrine of the Trinity is a product of the development of theological thought, and it does not appear immediately. However, the most ancient monuments of church writing do not give the slightest grounds for such conclusions.

For example, a martyr. Justin the Philosopher (mid-2nd century) (First Apology, chapter 13): "We honor and adore the Father and the One Who came from Him - the Son and the Spirit of the prophet." All ante-Nicene creeds contain confessions of faith in the Trinity.

Liturgical practice also bears witness to this. For example, a small doxology: "Glory to the Father and the Son and the Holy Spirit" (and its other forms, in ancient times there were several forms of small doxology) is one of the oldest parts of Christian worship.

Another liturgical monument can be the hymn, which was included in Vespers, "Quiet Light" ... Tradition attributes it to the martyr Athenogens, whose martyrdom, according to Tradition, took place in 169.

This is also evidenced by the practice of performing baptism in the name of the Holy Trinity.

The oldest monument of Christian writing from among those not included in the New Testament is the Didache, "The Teaching of the Twelve Apostles", which, according to modern researchers, dates back to 60-80 years. I century. It already contains the baptismal form we use today: "In the name of the Father, and the Son, and the Holy Spirit".

The doctrine of the Trinity is quite clearly expressed in the works of St. Irenaeus of Lyons, Tertullian, and other authors of the II century.

6. Evidence of Revelation on the Divine Dignity and Equality of Divine Persons

When talking about the three Divine Persons, the following question may arise: are they all Gods in the true sense of the word? After all, the word God can also be used in a figurative sense. In the Old Testament, for example, the judges of Israel are called "gods". The Apostle Paul (2 Cor. 4:4) calls Satan himself "the god of this world."

6.1. The Divine Dignity of God the Father

As for the divinity of the Father, it has never been questioned even by heretics. If we turn to the New Testament, we will see that both the Lord Jesus Christ and the apostles represent to us the Father as God in the true sense of the word, a God who possesses all the fullness of properties that are inherent only in God.

We restrict ourselves to two links. In In. 17:3 The Lord Jesus Christ calls His Father "the only true God." 1 Cor. 8:6: "We have one God the Father of whom are all." Since the Divine dignity of the Father is beyond doubt, the task is reduced to proving with references to the Holy. Scripture that the Son and the Holy Spirit have the same divine dignity as the Father, i.e. to prove the equality of the Father, the Son and the Holy Spirit, since Divine dignity has no degrees and gradations.

6.2. Evidence of Revelation on the Divine Dignity of the Son and His Equality with the Father

When we call the Son of God God, we mean that He is God in the proper sense of the word (in the metaphysical sense), that He is God by nature, and not in the figurative sense (by adoption).

6.2.1. Testimonies of the Lord Jesus Christ Himself

After the Lord healed the paralyzed Bethesda in the pool, the Pharisees accuse Him of violating the Sabbath, to which the Savior answers: "... My Father is working until now, and I am working"(John 5:17). Thus, the Lord, firstly, ascribes to himself the divine sonship, secondly, assimilates to himself an authority equal to that of the Father, and, thirdly, points to his participation in the providential action of the Father. Here the word "I do" is not in the sense of "I create from nothing", but as an indication of the providential activity of God in the world.

The Pharisees, hearing this statement of Christ, were indignant at Him, because He called God His Father, making Himself equal to God. At the same time, Christ not only does not correct the Pharisees in any way, does not refute them, but, on the contrary, confirms that they completely correctly understood His statement.

In the same conversation after the healing of the paralytic (John 5:19-20) the Lord says: "... The Son can do nothing of Himself unless He sees the Father doing it: for whatever He does, the Son also does." This is an indication of the unity of the will and action of the Father and the Son.

OK. 5:20-21 - healing of the paralytic in Capernaum. When the paralytic was brought on a bed and lowered to the feet of Jesus through the dismantled roof, the Lord, having healed the sick man, turned to him with the words: "Your sins are forgiven you." According to Jewish ideas, as well as according to Christian ones, only God can forgive sins. Thus Christ delights in the divine prerogatives. This is exactly how the scribes and Pharisees understood it, who said to themselves: "Who can forgive sins except God alone?"

Holy Scripture ascribes to the Son the fullness of the knowledge of the Father Jn. 10:15: "As the Father knows Me, so I know the Father" points to the unity of the life of the Son with the Father Jn. 5:26: "For as the Father has life in himself, so he gave to the Son to have life in himself."

The Evangelist John speaks of this in 1 Jn. 1:2: "...we proclaim to you this eternal life which was with the Father and has appeared to us." At the same time, the Son, just like the Father, is the source of life for the world and man.

In. 5:21: "For as the Father raises the dead and gives life, so also the Son gives life to whomever He wills." The Lord repeatedly points directly to His unity with the Father John. 10:30: "I and the Father are one" In. 10:38: "... the Father is in Me and I in Him", In. 17:10: "And all that is Mine is Thine, and Thine is Mine."

The Lord Himself points to the eternity of His existence (John 8:58) "Truly, truly, I say to you, before Abraham was, I am." In the High Priestly Prayer (John 17:5) the Lord says: "And now, Father, glorify me with you with the glory that I had with you before the world was."

The Son is the whole Father in Himself. At the Last Supper, to the request of the Apostle Philip, "Lord, show us the Father, and it is sufficient for us," the Lord answers: "... he who has seen me has seen the Father"(John 14:9). The Lord indicates that the Son should be honored in the same way as the Father (John 5:23): "... Whoever does not honor the Son does not honor the Father who sent Him." And not only to honor as the Father, but also to believe in Him as in God: Jn. 14:1: "... believe in God, and believe in Me."

6.2.2. Testimony of the Apostles on the Divine Dignity of the Son and His Equality with the Father

The Apostle Peter in his confession (Matt. 16:15-16) confesses Jesus Christ as the "Son of the Living God", while the word "Son" in the Gospel is used with the article. This means that the word "Son" is used here in the proper sense of the word. "O Gios" - means "true", "real" son, in the true sense of the word, not in the sense in which any person who believes in one God can be called a "son".

The Apostle Thomas (John 20:28), in response to the Savior's suggestion to put his fingers in nail sores, exclaims "My Lord and my God." Jude. 1:4: "those who deny the only Sovereign God and our Lord Jesus Christ." Here the Lord is directly called God.

6.2.2.1. Testimony of the Apostle John

The Apostle John in his creations laid the foundation for the church doctrine of the Son of God as the Logos, i.e. Divine Word. In the first verses of his Gospel (John 1:1-5), John shows God the Word both in the state of the Incarnation and independently of His appearance to the world. He says: "The Word Became Flesh"(John 1:14). This affirms the identity of the Person of the Son of God before and after the incarnation, i.e. Incarnate Word, the Lord Jesus Christ is personally identical with the eternal Son of God.

In Rev. 19:13 also refers to the Word of God. Ap. John describes a vision of the Faithful and True, who judges and fights in righteousness. This Faithful and True is called by John the Word of God. We can assume that the "Word" of the Evangelist John means the Son of God.

In 1 Jn. 5:20 Jesus Christ is directly called God: "This is the true God and eternal life." In the same verse the Lord is called the true Son, and in 1 Jn. 4:9 app. John speaks of Christ as the only begotten Son: "God sent his only begotten Son into the world". The names "only-begotten", "true" are intended to show us completely special treatment Son to the Father, which is fundamentally different from the relationship to God of all other beings.

Ap. John also points to the unity of the life of the Father and the Son. 1 In. 5:11-12: "God has given us eternal life, and this life is in His Son. He who has the Son (of God) has life; he who does not have the Son of God does not have life".

Finally, app. John ascribes divine attributes to the Son of God, in particular, the property of omnipotence (Rev. 1:8): "I am Alpha and Omega, the beginning and the end, says the Lord, who is and was and is to come, the Almighty."

The word "Almighty" indicates omnipotence.

6.2.2.2. Testimony of the Apostle Paul

1 Tim. 3:16: "Great Piety Mystery: God Appeared in the Flesh". Here directly the Son of God is called God. The same in Rome. 8:5, which says that Christ is "God over all, blessed forever."

Acts. 20:28, the episode when the apostle Paul, on his way to Jerusalem, says goodbye to the Ephesian presbyters in Melite. He speaks of "the Church of the Lord and God, which He purchased for Himself with His own blood," i.e. points to divine dignity, calling Christ God.

In Col. 2:9, the apostle Paul states that in Him, i.e. in Christ "all the fullness of the bodily Godhead dwells," those. all the fullness of the Godhead that belongs to the Father.

In Heb. 1:3, the apostle names the Son "the radiance of glory and the image of his hypostasis", it is obvious that the word "hypostasis" is used here in the sense of "essence", and not in the sense in which we understand it now.

2 Cor. 4:4 and in Col. 1:15 the Son is spoken of as "image of the invisible God." It's the same in Phil. 2:6 "He, being the image of God, did not consider it robbery to be equal with God." The Apostle Paul assimilates to the Son of God the property of eternity, in Col. 1:15 speaks of the Son, that He is "begotten before every creature." In Heb. 1:6 the Son is spoken of as "Original", those. born before the existence of the world.

All of the above convinces us that the Son of God has Divine dignity to the same extent as the Father, that He is God in the true, and not figurative sense.

6.2.3. Interpretation of the so-called "derogatory passages" of the Gospel

It was to these pejorative places that the Arians referred, denying that the Son was consubstantial with the Father, considering the Son to be created from non-existent ones.

First of all, this is Ying. 14:28: "I go to the Father; for My Father is greater than I." This verse can be interpreted in two ways: both from the point of view of the doctrine of the Holy Trinity and from the Christological point of view.

From the standpoint of the doctrine of the Most Holy Trinity, everything is simple here, according to the hypostatic relation, the Father, as the Head and Culprit of the existence of the Son, is greater in relation to Him.

But this verse received a Christological interpretation in the Orthodox Church. This interpretation was given at the Councils of Constantinople in 1166 and 1170. The dispute that arose around this verse was connected with the teachings of Metropolitan Konstantin of Kirkir and Archimandrite John Irenik.

They argued that it was impossible to interpret this verse in terms of Christology, since humanity in Christ is wholly deified, and it is generally impossible to distinguish it from the Deity. One can distinguish only mentally, in one's imagination alone. Since humanity is deified, it must be revered on an equal footing with the Divine.

The participants in the Councils of Constantinople rejected this teaching as unambiguously Monophysite, in fact preaching the fusion of Divine and human nature. They pointed out that the deification of human nature in Christ does not in any way imply a fusion of natures or a dissolution of human nature into the Divine.

Even in the state of deification, Christ remains a true Man, and in this respect, in His humanity, He is less than the Father. At the same time, the fathers of the cathedrals referred to Jn. 20:17, the words of the Savior after the Resurrection, addressed to Mary Magdalene: "I ascend to my Father and your Father and my God and your God", where Christ calls His Father and Father and God at the same time. This double name indicates that the difference of natures was not abolished even after the Resurrection.

Long before these Councils, in the 8th century, St. John of Damascus interpreted this verse as follows:

“He calls God Father because God is a Father by nature, and ours by grace, God is by nature to us, and He was made by grace, inasmuch as He Himself became man.”

Since the Son of God became like us in everything after the Incarnation, His Father is both God to Him and God, just as He is to us. However, for us he is God by nature, and for the Son - by economy, since the Son Himself deigned to become a man.

There are quite a few such pejorative passages in Holy Scripture. Matt. 20:23, the Savior's answer to the request of the sons of Zebedee: "Let me sit on my right hand and on my left - it does not depend on me, but for whom it is prepared by my Father." In. 15:10: "I have kept my Father's commandments and abide in His love." Statements like these are attributed by church exegetes to the human nature of the Savior.

In Acts. 2:36 about Christ it is said that "God made Lord and Christ this Jesus, whom you crucified", the Evangelist Luke here has the verb epoiese, which can really be understood as "created" (in the sense of "created from nothing"). However, from the context it is clear that creation is meant here not by nature, but by economy, in the sense of " prepared."

6.2.4. The Belief of the Ancient Church in the Divine Dignity of the Son of God and His Equality with the Father

One of the oldest monuments of patristic literature is the epistles of the Hieromartyr Ignatius the God-bearer, dating from about the year 107. In Romans 6, Ignatius writes: "Let me be an imitator of the sufferings of my God. I desire the Lord, the Son of the true God and the Father of Jesus Christ - I seek Him," those. directly calls Jesus Christ God.

Not only the ancient Christian writers have evidence that the ancient Christians honored Christ precisely as God. Such evidence is also available from pagan authors. For example, in a letter from Pliny the Younger (who was proconsul in Bithynia) to Emperor Trajan (no later than 117). This letter raises the question of how the proconsul should behave towards local Christians, since under Trajan there were persecutions of Christians.

Describing the life of Christians, Pliny says that they have a custom to gather together at dawn and sing hymns to Christ as God. The fact that Christians even then revered Christ precisely as God, and not just as a prophet or an outstanding person, was also known to the pagans. This is also evidenced by later pagan authors who argued with Christianity, such as Celle, Porfiry, and others.

6.3. Evidence of Revelation on the Divine Dignity of the Holy Spirit and His Equality with the Father and the Son

It should be noted that the teaching of Revelation about the Deity of the Holy Spirit is more concise than the teaching about the Deity of the Son, but, nevertheless, it is quite convincing. Obviously, the Holy Spirit is the true God, and not some created being or impersonal power that the Father and the Son possess.

Why the doctrine of the Spirit is stated more briefly is well explained by St. Gregory the Theologian (word 31): "The Old Testament clearly preached the Father, and not with such clarity of the Son. The New - revealed the Son and gave an indication of the Divinity of the Spirit. It was not safe before the Divinity of the Father was confessed, to clearly preach the Son, and before the Son was recognized, to burden us with preaching about the Spirit Holy and in danger of losing last strength, as happened with people who are burdened with food taken in excess, or still weak eyesight is directed at sunlight. It was necessary that the Light of the Trinity illuminated those who were enlightened with gradual additions, proceeds from glory to glory.

There is only one direct indication that the Holy Spirit is God in Holy Scripture. In Acts. 5:3-4, the apostle Peter denounces Ananias, who hid part of the price of the sold property:

"Why did you allow Satan to put into your heart the thought of lying to the Holy Spirit? You did not lie to men, but to God."

In addition, there are indirect evidence of the Divine dignity of the Spirit. For example, the apostle Paul, speaking of human body as a temple, uses the expressions "temple of God" and "temple of the Holy Spirit" as synonyms. For example 1 Cor. 3:16: "Don't you know that you are the temple of God, and the Spirit of God dwells in you."

An indirect indication of the Divine dignity of the Spirit is the commandment about baptism (Matt. 28:20) and the apostolic greeting of the Apostle Paul (2 Cor. 13:13).

In Holy Scripture, the Holy Spirit is assimilated, just like the Son, Divine attributes. In particular, omniscience (1 Cor. 2:10): "The Spirit searches all things, even the depths of God" moreover, from the context it is clear that the word "penetrates" is used here in the sense of "knows, comprehends."

The ability and power of remission of sins is assimilated to the Holy Spirit, which also only God can do (John 20:22-23).

"Receive the Holy Spirit: to whom you forgive the sins will be forgiven; on whom you leave, they will remain."

The Holy Spirit is credited with participating in the creation of the world. In Gen. 1:2 speaks of the Holy Spirit hovering over the waters. It is not just about mechanical movement in space, but about the Divine creative action.

The participation of the Holy Spirit in creation is spoken of in Job. Here we are talking about the creation of man: "The Spirit of God created me and the breath of the Almighty gave me life."

While attributing divine properties to the Holy Spirit, Holy Scripture does not place the Holy Spirit among creatures anywhere. In 2 Tim. 3:16 says, "All Scripture is inspired by God."

In the fifth book, "Against Eunomius" (which is traditionally attributed to Basil the Great, but according to the unanimous opinion of modern patrolologists, it does not belong to him, the most common opinion is that it was written by a contemporary of Basil the Great, the Alexandrian theologian Didymus Slepets) contains the following words: "Why does not the Holy Spirit God when His writing is inspired."

The Apostle Peter (2 Pet. 1:21), speaking of Old Testament prophecies, notes that "they were spoken by the holy men of God, being moved by the Holy Spirit," i.e. Holy Scripture is inspired by God because it was written by people moved by the Holy Spirit.

6.3.1. Major Objections to the Divine Dignity of the Holy Spirit and His Equality with the Father and the Son

The Doukhobors referred to the Prologue of the Gospel of John (John 1:3), because it says that through the Son "Everything... began to be..."

St. Gregory the Theologian explains this passage in the following way (Word 31): “The Evangelist does not simply say “everything”, but everything that has come to be, i.e. everything that received the beginning of being, is not with the Son, the Father, not with the Son, and all that had no beginning of being." In other words, if the thought of the Doukhobors is logically continued, then one can go to the point of absurdity and assert that not only the Holy Spirit, but also the Father and the Son Himself received existence through the Word.

Sometimes they refer to the fact that the Holy Spirit in the enumeration of Divine Persons in the Holy Scriptures is always placed in the last, third place, which is supposedly a sign of belittling His dignity.

However, there are texts of Holy Scripture where the Holy Spirit is not in the third, but in the second place. For example, in 1 Pet. 1:2 says: "According to the foreknowledge of God the Father, with sanctification from the Spirit, to obedience and sprinkling of the blood of Jesus Christ." Here the Holy Spirit is placed second, not third.

St. Gregory of Nyssa ("Sermon about the Holy Spirit against the Macedonian Doukhobors", chapter 6) says: “The order in number is considered a sign of a certain decrease and change in nature, it would be as if someone, seeing a flame divided in three lamps (and suppose that the cause of the third flame is the first flame, kindling the last successively through the third), then began to assert that the heat in the first flame is stronger, and in the next it concedes and changes to a smaller one, but the third one no longer calls it fire, even if it burned and shone just as accurately, and produced everything that is characteristic of fire.

Thus, the placement of the Holy Spirit in the third place is not due to His dignity, but to the nature of the Divine dispensation, in the order of dispensation the Spirit succeeds the Son, completing His work.

7. Difference of Divine Persons according to hypostatic properties

According to church teaching, Hypostases are Personalities, and not impersonal forces. At the same time, hypostases have a single nature. Naturally, the question arises, how to distinguish between them?

All divine properties, both apophatic and kataphatic, belong to a common nature, they are characteristic of all three Hypostases and therefore cannot by themselves express the differences of Divine Persons. It is impossible to give an absolute definition of each Hypostasis using one of the Divine names.

One of the features of personal existence is that a person is unique and inimitable, and therefore, it cannot be defined, it cannot be summed up under a certain concept, since a concept always generalizes, it is impossible to bring it to a common denominator. Therefore, a personality can be perceived only through its relation to other personalities.

This is exactly what we see in the Holy Scriptures, where the idea of ​​Divine Persons is based on the relationship that exists between Them.

7.1. Evidence of Revelation on the relationship of Divine Persons

7.1.1. Relationship between Father and Son

In. 1:18: "No one has ever seen God; the Only Begotten Son, who is in the bosom of the Father, He has revealed". John 3:16 "God so loved the world that he gave his only begotten Son..."

Qty. 1:15 says there is a Son "the image of the invisible God, the first-born of all creation."

Prologue of the Gospel of John: "The Word was with God." The Greek text says "with God" - "pros ton Theov". V.N. Lossky writes: "This expression indicates movement, dynamic proximity, it could be translated "to" rather than "y". between the Father and the Son there is an eternal birth, so the Gospel itself introduces us into the life of the Divine Persons of the Most Holy Trinity.

7.1.2. The Trinitarian Position of the Holy Spirit

In. 14:16: "And I will pray the Father, and he will give you another Comforter, that he may be with you forever."

In. 14:26: "Comforter, the Holy Spirit, whom the Father will send in my name."

It can be seen from these two verses that the Holy Spirit, the Comforter, is different from the Son, He is another Comforter, but at the same time there is no opposition between the Son and the Spirit, there is no relationship of subordination. These verses point only to the differences between the Son and the Spirit and to some correlation between them, and this correlation is not established directly, but through the relationship of the second and third Hypostasis to the Father.

In In. 15:26 The Lord speaks of the Holy Spirit as "The Spirit of truth, who proceeds from the Father.""Finding" is the hypostatic property of the Holy Spirit, which distinguishes Him from both the Father and the Son.

7.2. Personal (hypostatic) properties

In accordance with the relationship of eternal birth and eternal procession, the personal properties of the Persons of the Most Holy Trinity are determined. Starting approximately from the end of the 4th century, we can talk about generally accepted terminology, according to which hypostatic properties are expressed in the following terms: the Father - unborn, in Greek "agenesia", in Latin - innativitas, the Son - birth, "gennesia", in Latin - generatio , and being with the Holy Spirit, in Greek "ekporeysis", "ekporeyma", in Latin - "processio".

Personal properties are properties that are incommunicable, eternally remaining unchanged, exclusively belonging to one or another of the Divine Persons. Thanks to these properties, the Persons are distinguished from each other, and we recognize them as special Hypostases.

Saint John of Damascus writes: "Non-fertility, birth and procession - only these hypostatic properties distinguish the three Holy Hypostases, inseparably distinguished not by essence, but by the distinctive property of each hypostasis."

8. Trinity of Divine Persons and the category of number (quantity)

Saying that God is threefold, that there are three Persons in God, it must be borne in mind that three in God is not the result of addition, because the relationship of the Divine Persons for each Hypostasis is threefold. V.N. Lossky writes about this: “Relations for each hypostasis are tripartite, it is impossible to introduce one of the hypostases into a dyad, it is impossible to imagine one of them without the other two immediately arising. The Father is the Father only in relation to the Son and the Spirit. before the birth of the Son and the procession of the Spirit, they are, as it were, simultaneous, for one presupposes the other" (V.N. Lossky. Essay on the mystical theology of the Eastern Church. Dogmatic Theology. M., 1991, p. 216).

Refusal to oppose the Divine Persons, i.e. the refusal to think of them in isolation, as monads, or as dyads, is, in essence, the refusal to apply the very category of number to the Holy Trinity.

Basil the Great writes about this: "We do not count by going from one to plurality by adding, saying: one, two, three, or first, second, third, for "I am the first and I am the last, and besides Me there is no God"(Isaiah 44:6). Never to this day have they said "the second God", but worshiped God from God. Confessing the difference of hypostases without dividing nature into plurality, we remain under one-man command.

When we talk about the trinity in God, we are not talking about a material number that serves for counting and is not applicable to the realm of the Divine being, therefore, in trinitarian theology, the number from a quantitative characteristic is transformed into a qualitative one. Trinity in God is not a quantity in the conventional sense, it only points to the inexpressible divine order. According to St. Maximus the Confessor, "God is both a monad and a triad."

8.1. Why is God trinity in Persons?

Why is God precisely a trinity, and not a two or a quaternary? Obviously, there can be no definitive answer to this question. God is a Trinity because He wants to be just like that, and not because someone forces Him to do so.

Saint Gregory the Theologian tries to express the mystery of the trinity in the following way: "The unity comes into motion from its wealth, the duality is overcome, for the Divine is higher than matter and form. The Trinity closes in perfection, for It is the first to overcome the composition of the dual, thus the Divine does not remain limited, but does not extend to infinity. The first would be inglorious , and the second - contrary to the order. One would be completely in the spirit of Judaism, and the second - Hellenism and polytheism. "

The holy fathers did not try to justify the trinity in the face of human reason. Of course, the mystery of the threefold life is a mystery that infinitely surpasses our cognitive faculties. They simply pointed to the insufficiency of any number except the number three.

According to the Fathers, one is a poor number, two is a divisive number, and three is a number that surpasses division. Thus, both unity and plurality are inscribed in the Trinity at the same time.

V.N. Lossky, this same idea develops as follows (Essay on the mystical theology of the Eastern Church. Dogmatic Theology. M., 1991, p. 216-217): "The Father is the total gift of His Deity to the Son and the Spirit; if He were only a monad, if He were identified with His essence and did not give it away, He would not be wholly a person."

When the monad is revealed, the personal fullness of God cannot stop at the dyad, for "two" presupposes mutual opposition and limitation; "two" would divide the divine nature and introduce into infinity the root of uncertainty. This would be the first polarization of creation, which would be, as in the Gnostic systems, a mere manifestation. Thus, the Divine reality in two Persons is unthinkable. The transcendence of "two", i.e. numbers, performed "in three"; it is not a return to the original, but a perfect revelation of personal being."

Thus, we can say that "three" is, as it were, a necessary and sufficient condition for the disclosure of personal being, although, of course, the words "necessary" and "sufficient" in the strict sense are not applicable to Divine being.

9. How to correctly think about the relationship of Divine Persons, the image of eternal birth and eternal procession

The relationships of the Divine Persons, which are revealed to us in the Holy Scriptures, only designate, but in no way substantiate the hypostatic difference. It cannot be said that there are three Hypostases in God, because the first Hypostasis eternally gives birth to the second and eternally exhausts the third.

The Trinity is a kind of primary given, which is not deduced from anywhere, it is impossible to find any principle that could justify the trinity of the Godhead. No sufficient reason can explain it either, because there is no beginning and no reason that precedes the Trinity.

Since the relations of the Divine Persons are tripartite for each Hypostasis, they cannot be thought of as relations of opposition. The latter affirms Latin theology.

When the holy fathers of the Eastern Church say that the hypostatic property of the Father is unbegottenness, they thereby want to say only that the Father is not the Son, and is not the Holy Spirit, and nothing more. Thus, Eastern theology is characterized by apophaticism in its approach to the mystery of the relation of the Divine Persons.

If we try to define these relations in some positive way, and not in an apophatic way, then we thereby inevitably subordinate the Divine reality to the categories of Aristotelian logic: connections, relationships, etc.

It is absolutely unacceptable to think of the relationships of the Divine Persons by analogy with the relationships of cause and effect that we observe in the created world. If we speak of the Father as the hypostatic cause of the Son and the Spirit, then by doing so we only testify to the poverty and insufficiency of our language.

Indeed, in the created world, cause and effect always oppose each other, they are always something external to each other. In God, this opposition, this division of a single nature does not exist. Therefore, in the Trinity, the opposition of cause and effect has only a logical meaning, it means only the order of our mental representation.

What is the pre-eternal birth and pre-eternal procession?

Saint Gregory the Theologian (Word 31) rejects all attempts to define the mode of being of the persons of the Holy Trinity: "You ask: what is the procession of the Holy Spirit? Tell me first what is the infertility of the Father. Then, in turn, I, as a naturalist, will discuss the birth of the Son and the procession of the Holy Spirit, and we will both be struck with madness for having peeped the mysteries God's."

"Birth" and "proceeding" cannot be thought of either as a single act, or as some process extended in time, since the Divine exists outside of time.

The terms themselves: “birth”, “proceeding”, which the Holy Scripture reveals to us, are only an indication of the mysterious communion of Divine Persons, these are only imperfect images of their indescribable communion. As St. John of Damascus, "the image of birth and the image of the procession are incomprehensible to us."

10. The doctrine of the monarchy of the Father

This question, as it were, is subdivided into two sub-questions: 1) are we not humiliating the second and third Hypostasis, affirming the Father's monarchy?; and 2) why is the doctrine of the monarchy of the Father of such fundamental importance, why have the holy fathers of the Orthodox Church always insisted on such an understanding of trinity relations?

The unity of command of the Father in no way detracts from the divine dignity of the Son and the Spirit.

The Son and the Holy Spirit by nature have everything that is inherent in the Father, with the exception of the property of unbegottenness. But the property of unbornness is not a natural property, but a personal, hypostatic one; it characterizes not nature, but the mode of its existence.

St. John of Damascus says about this: "Everything that the Father has, has both the Son and the Spirit, except for unbegottenness, which means not a difference in essence or dignity, but an image of being."

V.N. Lossky tries to explain this in a slightly different way (Essay on the mystical theology of the Eastern Church. Dogmatic Theology. M., 1991):

"The beginning is only perfect when it is the beginning of an equally perfect reality. In God, the cause, as the perfection of personal love, cannot produce a less perfect effect, it wants them to be equal, and therefore is also the cause of their equality."

Saint Gregory the Theologian (Word 40 on Baptism) says: "There is no glory to the beginning (i.e., the Father) to the humiliation of those who are from Him".

Why did the Fathers of the Eastern Church insist on the doctrine of the Father's monarchy? To do this, we need to remember what the essence of the trinitarian problem is: how to simultaneously think in God both trinity and unity, moreover, so that one is not affirmed to the detriment of the other, so that while affirming unity, one does not merge Persons and, affirming differences of Persons, one does not divide a single entity.

The Holy Fathers called God the Father the Divine Source. For example, St. Gregory Palamas in his confession says: "The Father is the only cause and root and source, in the Son and the Holy Spirit of the contemplated Deity."

In the words of the Eastern Fathers, "There is one God because there is one Father." It is the Father who communicates his one nature equally, though in a different way, to the Son and the Holy Spirit, in whom it remains one and indivisible.

At the same time, the absence of a relationship between the Holy Spirit and the Son has never embarrassed Eastern theology, since a certain correlation is also established between the Son and the Holy Spirit, and not directly, but through the Hypostasis of the Father, it is the Father who sets the Hypostases in their absolute difference. At the same time, there is no direct relationship between the Son and the Spirit. They differ only in the mode of Their origin.

According to V.N. Lossky (Essay on the mystical theology of the Eastern Church. Dogmatic Theology. M., 1991, p. 47): "The Father is thus the limit of the relationships from which the Hypostases derive their distinction: giving the Persons their origin, the Father establishes their relationship with the one principle of the Godhead as birth and presence."

Since the Father and the Holy Spirit simultaneously ascend to the Father as one cause, then by virtue of this alone they can be thought of as different Hypostases. At the same time, while arguing that birth and procession as two different ways of the origin of Divine Persons are not identical to each other, Orthodox theologians, in accordance with the tradition of apophatic theology, reject any attempts to establish what exactly this difference is.

Saint John of Damascus writes that "Of course, there is a difference between birth and outgoing - we have learned this, but what image of the difference - we do not comprehend this at all."

Any attempt to somehow cancel or weaken the principle of one-man command inevitably leads to a violation of the balance in the Trinity, the balance between trinity and singularity. Most a prime example to this - the Latin doctrine of the filioque, i.e. about the double procession of the Holy Spirit from the Father and the Son as a single cause.

11. Roman Catholic doctrine of the filioque

The logic of this doctrine, the foundations of which were laid by the blessed Augustine, consists in the assertion that something that is not opposed in God cannot be distinguished either. Here one can see a tendency to think about the relationships of the Divine Persons in a naturalistic way, by analogy with the relationships that are observed in the created world, by analogy with the relationships of cause and effect.

As a result, an additional relationship is introduced between the Son and the Holy Spirit, which is also defined as the procession. As a result, the point of equilibrium immediately shifts sharply towards unity. Unity begins to prevail over trinity.

Thus, the existence of God is identified with the Divine Essence, and the Divine Persons or Hypostases are transformed into a certain system of intra-essential relations that are thought within the Divine Essence itself. Thus, according to Latin theology, essence logically precedes Persons.

All this has a direct bearing on the spiritual life. Thus, in Catholicism there is a mysticism of the impersonal Divine Essence, the mysticism of the "abyss of the deity", which is in principle impossible for Orthodox asceticism. In essence, this means a return from Christianity to the mysticism of Neoplatonism.

That is why the Fathers of the Orthodox Church have always insisted on unity of command. V.N. Lossky defines unity of command as follows (Essay on the mystical theology of the Eastern Church. Dogmatic Theology. M., 1991, p. 218): "The concept of "unity of command" ... denotes in God the unity and difference emanating from the One Personal Beginning."

The very principle of the unity of the Godhead is understood in quite different ways in Oriental, Orthodox, and Latin theology. If, according to Orthodox teaching, the principle of unity is the Personality, the Hypostasis of the Father, then among the Latins, the principle of unity is the impersonal essence. Thus, the Latins downplay the importance of the individual. Even herself immortal life and eternal blessedness are understood by the Latins and the Orthodox in different ways.

If, according to Orthodox teaching, eternal beatitude is participation in the life of the Most Holy Trinity, which implies a personal relationship with the Persons of the Godhead, then among Catholics eternal beatitude is spoken of as contemplation of the Divine essence, thus, eternal beatitude acquires a certain shade of intellectualism among Catholics.

The doctrine of monarchy not only allows us to maintain in a trinitarian theology a perfect balance between trinity and singularity, but also to affirm the idea of ​​God as an absolute Person.

The Holy Trinity is the image of the existence of the one God, based on the cross-resurrection principle of Love.

1. Meeting Heavenly Father

In preparing for the Sacrament of Communion, we must clearly realize Who is at the end of the Eucharistic Path. Communion is an encounter with the Father through the Savior carried out by the action of the Holy Spirit. Communion is not limited to the rite performed at the Liturgy. Communion is the building of a constant spiritual vertical that connects a person's heart with the heart of God the Father. Directly the Vertical (it is also called the rising “morning star” or “rod of iron”) is the Savior. Figuratively speaking, the Son of God is the “connecting wires” through which the grace-filled energy of the Holy Spirit passes. If you understand these things well, then grace after Communion acts with special power.

Ancient Christians used the image of a staff as a symbol of the spiritual vertical. Further, in various interpretations of the Christogram, it turned into the letter "P". The vertical staff symbolizes the Savior, through whom we constantly speculatively connect our hearts with the heart of our Heavenly Father. Thus, a constant eucharistic (thanksgiving-ascending) connection with God is realized. It opens the gates of the heart, makes it capable of receiving the grace of the Holy Spirit, understanding Divine Wisdom and containing the meanings of high theology.

2. Essence and Life of the Father

Man is created in the image and likeness of God. A person is a person having a body (essence) and a soul (life). God the Father is like a man. Therefore He, like us, is a Person having essence and life.

“In His Son, God the Father expresses all His essence, and therefore God the Son is called the Word of God, the Logos, or the Image of the Father. The Holy Spirit expresses the life of God the Father and therefore is called the breath of the Father, or the Spirit of the Father” (Bishop Alexander Semenov-Tien Shan “Orthodox Catechism”).

The Essence and Life of God the Father cannot be imagined: “No one has ever seen God; The only begotten Son, who is in the bosom of the Father, he has made manifest” (John 1:18). You just need to believe in the one God the Father through the system of sacred truths revealed in God the Word and fixed in the Star.

“God (by His nature) is incomprehensible, incorporeal, not an angel; His essence is unknowable; It cannot be described in terms of place; He transcends all definition and image; It is known by man on the basis of the beauty of the cosmos, from the structure of human nature, animal and flora"(St. Gregory the Theologian).

3. Essence of God - Mind

According to St. Gregory the Theologian, the essence of God is "the Holy of Holies, closed even from the seraphim themselves." Following the holy, imagine yourself knowing that there is a God is tantamount to damaging the mind. He states that "Divine nature is, as it were, a sea of ​​essence, indefinite and infinite, stretching beyond any concept of time and nature."

“The Divine Essence is one and simple and does not allow any otherness, but all of it is the Mind and all of it is Wisdom-in-Itself, for its being (as Mind and Wisdom-in-Itself) is identical with being as such. . After all, the Divine Maxim (Confessor) states: “But God Himself, Whole and Only, is in essence thinking, and in thinking He, Whole and Only, is essence.” Therefore, thinking in this case is identical to being... So, in relation to the essence of God, being is identical to the knowledge (knowledge) of Itself (St. Theophanes of Nicaea).

4. Love of the Father

“God is love, and he who abides in love abides in God, and God in him” (1 John 4:16). The existence of God is Love. Love is self-giving. Since God the Father is an absolute being, then He lives, giving absolutely everything that He has: His entire Essence and His entire Life.

“In the eternal birth of the Son of God and the procreation of the Holy Spirit, the infinite love of God the Father is expressed: the Father keeps nothing for Himself, but gives all of His own to His Son and the Holy Spirit. The divine essence also comes from God the Father, and in this sense theology speaks of the “monarchy” of God the Father (from Greek: the only principle, or the only beginning). God the Father reveals His essence and His life in two other Persons similar to Himself, or Hypostases” (Bishop Alexander Semenov-Tien Shan “Orthodox Catechism”).

5. Birth and origin

The result of the complete surrender of the Essence of God the Father is the birth of God the Son. The result of the full giving of the Life of God the Father is the procession of God the Holy Spirit.

Birth differs from exodus in terms of the meaning of what is happening. Birth because birth, which refers to what happens to the essence, i.e. with the nature of God the Father. Similarly, the birth of a person occurs when a woman gives part of her nature in the form of a child being born. The difference is that God the Father gives not a part of His nature, but absolutely all of it.

“Birth is beginningless and eternal, is a work of nature and comes out of His being, so that the Begetter does not suffer change, and so that there is no first God and a later God, and so that He does not receive an increment” (TIPV).

Exodus is so named because it refers to what happens to the Life of God the Father. Similarly, the life of a person in the form of a soul comes out of the body at his death. The difference is that God the Father does not “die” at the same time, does not lose His Life, because. immediately gets it all back.

Birth and procession do not occur in any sequence, but simultaneously (as the Asterisk shows when it is opened): “The Son and the Spirit proceed “together” from the Father, just as the Word and Breath go out together from God’s mouth (Ps. 32:6 )” (St. John of Damascus).

“The Cappadocians will affirm the birth of the Son from the hypostasis of the Father and within the essence of the Father, thus emphasizing the complete transmission of the Divine nature of the Father to the Son in the mystery of His birth. Everything that belongs to the Father also belongs to the Son. Thus, for example, St. Basil the Great writes: “For everything that belongs to the Father is contemplated in the Son, and everything that belongs to the Son belongs to the Father; because the whole Son abides in the Father and again has the whole Father in Himself, so that the hypostasis of the Son serves, as it were, as an image and face to the knowledge of the Father; and the Hypostasis of the Father is known in the image of the Son” (Protopresbyter Boris Bobrinsky “The Mystery of the Holy Trinity”).

6. The cross-resurrection image of the existence of God

The asterisk clearly shows the main feature of the divine process of the birth of the Son and the procession of the Holy Spirit. Consider it in dynamics. As soon as, on the one hand, the rays of the Asterisk diverge from the center, on the other, they immediately gather back to the center. As soon as God the Father completely and completely gives Himself to the Son and the Holy Spirit, the Holy Spirit and the Son immediately return to the “bosom of the Father” (the center of the Star).

God is a Trinity because the Father is Love. God is a Trinity, because God the Father has a threefold heart (Person-Essence-Life). Giving His inner trinity, God the Father lives a trinity external — consubstantial and trinitarian being of the Most Holy Trinity. And this threefold externality is at the same time the internal “bosom” of God the Father.

«

The essence in Three is God, the Unity is the Father, from Whom the Others, and to Whom They are raised, not merging, but coexisting with Him, and not separated from Themselves either by time, or desire, or power. For this makes us many things; because each of us disagrees both with himself and with others. But for those whose nature is simple and being identical, unity is also appropriate” (St. Gregory the Theologian, Word 42).

“From the other two Persons of the Holy Trinity, God the Father is distinguished by a personal (hypostatic) property. It lies in the fact that God the Father eternally begets the hypostasis of the Son and eternally brings forth the hypostasis of the Holy Spirit. The Father serves as a hypostatic cause - a connection and unity for the Persons of the Holy Trinity, for the Son and the Holy Spirit, having received the beginning from Him, are raised to Him alone as His Culprit ”(Oleg Davydenkov“ Dogm. Theology. Lecture Course ”).

The return to the “subsoil” of the Father’s Hypostasis also occurs simultaneously: “According to V.N. Lossky: "Thus, the Father is the limit of the ratios from which the hypostases receive their distinction: giving the Persons their origin, the Father establishes their relationship with the single principle of the Deity as birth and presence." Since the Son and the Holy Spirit simultaneously ascend to the Father as one cause, then by virtue of this they can be thought of as different Hypostases ”(Oleg Davydenkov“ Dogm. Theology. Course of lectures ”).

7. Hypostasis (Person)

The asterisk is a symbolic model of the Holy Trinity. It consists of a central part (a nut with a screw) and two beams radiating from the center. The heart of God the Father (or “the bowels of the Father”) symbolizes the central part of the Star. The nut is, as it were, the essence of the Father, the cog is His Life.

What is a Hypostasis (or Person)? Hypostasis is the “nut with a screw” of Zvezditsa. Hypostasis is always in the center of the intersection of Life with the Essence. Therefore, God defines His hypostatic existence by the formula “I am who I am”, i.e. "Face-Life-Essence".

The asterisk clearly demonstrates the fundamental principles of the hypostatic existence of the Holy Trinity. Its center (“bosom of the Father”) is a nut with a screw, symbolizing Essence with Life. By themselves, they are not a hypostasis. And the individual rays of the Asterisk, symbolizing the given Essence and Life, do not form hypostases. Hypostasis occurs only when the following three conditions are met:

1. Interdependence. Hypostatic existence is always conditioned by relations with other Hypostases. The hypostatic life cannot be individual. Hypostasis exists only in the dynamics of the crosshairs of Essence and Life, received from other Hypostases and given to them.

2. Self-giving and inseparability. Essence and Life leaving the hypostatic center do not separate from each other and do not disintegrate, because immediately come back.

3. Return and non-fusion. Life and Essence returning to the hypostatic center do not merge into one and do not mix with each other, because immediately surrender to two other Hypostases.

Man is created in the image and likeness of God and is called to become a hypostatic god-like being. Hypostatic god-likeness is the highest form of created life, which God Jesus Christ Himself embodied in Himself. By itself, a person is not a person. By itself, a person is a “nut with a screw”, not built into the system of social ties of the people. In order for an individual to become a Personality, one must live by self-giving, as God lives and as the Asterisk shows. You need to build social ties, give yourself to the whole world, dedicating your being to your loved ones, people, Church, God.

The image of hypostatic being is the moment of worship, when during the Eucharistic canon the priest raises his hands to Heaven (by analogy with the opening Asterisk). Thus, he becomes the hypostatic center of liturgical life - the primate before God for the entire assembled people. On the one hand, the priest collects the prayers of the parishioners to the point of his heart, on the other hand, he himself becomes the personification of prayer and the Eucharistic (thankful) being. And he, raising his hands to Heaven, gives all of himself together with the whole church entirely to God: “Having asked for the unity of faith and the communion of the Holy Spirit, let us commit ourselves and each other, and our whole life to Christ God.” And the choir responds: “To you, Lord!”

8. Trinitarian life

The trinitarian existence of God is conditioned by two factors: simplicity and love. God is the simplest being. His existence is reduced to the most minimal aspects. One cannot exist without essence, so God has essence. It is impossible to exist in an inanimate state. Therefore, God has a living essence. You cannot be a person without having a free mind. Therefore, the divine living entity is an intelligent person.

With His divine wisdom, God determines the highest meaning of existence - Love. God is a three-hypostatic being, because, giving wholly what God is (the living, existing mind), only a consubstantial, three-hypostatic being can be obtained.

Imagine that bread soaked in wine is the Living Essence of God, which is the Divine Mind. If the Divine Mind decides to live in love, then He will give everything He has to who He has: Himself - Essence and Life, His Essence - His Life, and His Life - His Essence. The result will be two perspectives of the existence of the Divine Mind. On the one hand, we will be able to look at the life of God from the side of his Essence. On the other hand, to Essence, from the side of his Life. This is equivalent to how if we make a conclusion about a person, or according to him appearance, or according to his biography: “For both Gregory (Gregory of Nyssa and Gregory the Theologian), Hypostasis is not only a single individual with its own distinctive features, but also a real-life rational person. Hypostases are, therefore, ways of Divine being” (Archimandrite Cyprian [Kern]).

The resulting two perspectives of the existence of the Divine Mind are reasonable personalities, because are the same as the original Mind. The only difference is in the hierarchical sequence of the principle of their existence: one is “body-life”, the other is “life-body”: “The Spirit in Christ abides in the same way as Christ in the Spirit. This mutual presence, this union of love, should not be reduced to a simple "relationship", a one-sided causality. In fact, here we are confronted with an ineffable and perfect “coincidence” of the Son and the Spirit, a secret mutual transparency that cannot be expressed in human language except in terms of mutual and simultaneous Revelation and love ”(Protopresbyter Boris Bobrinsky“ The Mystery of the Holy Trinity).

9. Life cycle of the Holy Trinity

“Each Person of the Holy Trinity, while maintaining its independence and personal existence, is also in the other two and cannot be represented without them; all three Persons mutually penetrate each other, living eternally one in the other, with the other, for the other” (St. Justin Popovich).

In the existence of the Holy Trinity, one can conditionally distinguish life cycle, consisting of three "star steps".

Start point. This is the state of the folded Asterisk, symbolizing all three Hypostases gathered in the “bosom of the Father”.

First step. The opened Asterisk symbolizes the birth of the Son and the procession of the Holy Spirit. The Second and Third Hypostases receive being from the Father.

Second step. The hypostasis of the Son and the hypostasis of the Holy Spirit repeat the cross-resurrection image of being inherited from the Father. There is an interchange of Essence and Life. The Hypostasis of the Son conveys the Essence of the Father - the Hypostasis of the Holy Spirit. The Hypostasis of the Holy Spirit conveys the Life of the Father — the Hypostasis of the Son.

Third step. The Hypostasis of the Holy Spirit returns the Essence — the Hypostasis of the Father. The Hypostasis of the Son returns Life — the Hypostasis of the Father.

When a cycle ends, a new one immediately begins.

The life cycle of the Holy Trinity lasts forever, without beginning, without end and without fixing the stages: “God is love in Himself, because the existence of the One God is the existence of Divine Hypostases, abiding among themselves in the “eternal movement of love” (St. Maximus the Confessor) .

“The stay and affirmation of the hypostases one in the other - for they are inseparable and do not leave each other, having mutual penetration inseparably; not so that they mingle or merge, but so that they are closely united with each other. For the Son is in the Father and the Spirit; and the Spirit is in the Father and the Son; and the Father is in the Son and the Spirit, and there is no effacement or confusion or fusion. And the unity and identity of movement - for the three hypostases have one aspiration and one movement, which cannot be seen in created nature ”(TIPV).

10. Paradox of consubstantiality

The absence of the time factor allows the three Hypostases to simultaneously and individually own the whole, and one Essence, and one Life of God the Father: “In the Divinity, it (essence) at every moment and simultaneously belongs to all Hypostases and is not only logically comprehended, but the real basis of Their being. "(St. Basil the Great). “If the Father is sometimes called simply “God,” then nevertheless we will never find among Orthodox authors terms that speak of consubstantiality as the participation of the Son and the Spirit in the essence of the Father. Each Person is God by His own nature, and not by participation in the nature of the Other ”(V. Lossky“ In the Image and Likeness ”).

The consubstantiality of the Trinity is due to the fact that the hypostases possess the essence of the Father in turn. The existence of God is not subject to the separating factor of time. Therefore, despite the fact that each Hypostasis, in turn, owns the essence entirely and completely, there is no division of the essence into three parts, nor its multiplication by three: “The three Persons of God are consubstantial, i.e. each Divine Person has the same essence in full, and each Person conveys His essence to two others, thereby expressing the fullness of His love ”(Bishop Alexander Semenov-Tien Shan“ Orthodox Catechism ”). “So, the Deity is One in the proper sense, which does not allow multiplication, since It is unity in the exact and true sense, we can say, by nature contemplated identity” (St. Photius the Great, Constantinople).

"The expression 'Deity is the Source' or 'Source of the Godhead' does not mean that the Divine essence is subject to the Personality of the Father, but that the Father gives this common possession of the essence, for, not being the only person of the Godhead, the Person of the Father with the essence does not identified. In a certain sense, it can be said that the Father is this possession of the essence together with the Son and the Holy Spirit, and the Father would not be a Divine Person if he were only a monad: then He would be identified with the essence. If the Father is sometimes called simply "God", then nevertheless we will never find among Orthodox authors terms that speak of consubstantiality as the participation of the Son and the Spirit in the essence of the Father. Each Person is God by His own nature, and not by participation in the nature of the Other ”(V. Lossky“ In the Image and Likeness ”).

The transfer of the Essence between Hypostases is like a light projection (“radiance of glory”). Therefore, it is customary to use the term "image". God the Father, giving birth to the Son, gives (projects) into Him the image of His Essence. Therefore, the Son is the image of the hypostasis of the Father: “Who is the radiance of glory, and the image of the hypostasis of the Father” (Heb. 1:3).

Similarly, it happens with the Person of the Holy Spirit when He receives the Essence from the Hypostasis of the Son. Therefore, the Holy Spirit is the image of the Hypostasis of the Son: “That is why St. John of Damascus says that “the Son is the image of the Father, and the image of the Son is the Spirit.” It follows from this that the third Hypostasis of the Holy Trinity is the only one that does not have its own image in another person. The Holy Spirit remains an unrevealed, hidden Person, hiding in His very appearance” (V.N. Lossky).

The third Hypostasis does not have its image in another Person, because the Holy Spirit returns the Essence of the Father to the original source, to the Father Himself. The Father cannot be an image of Himself, because He is the prototype: “In the aspect of the Divine manifestation, hypostases are not images of personal distinction, but images common nature: The Father reveals His nature through the Son, the divinity of the Son is manifested in the Holy Spirit. Therefore, in this aspect of Divine manifestation, it is possible to establish an order of Persons, which, strictly speaking, should not be applied to the Trinity being in Itself in Itself, despite the “one-man command” and “causality” of the Father, which do not give Him any primacy over other hypostases, for He is a Person only in so far as the Persons are the Son and the Spirit” (V. Lossky “In the Image and Likeness”).

“Also, all the patristic texts, in which the Son is called the “image of the Father”, and the Spirit the “image of the Son”, refer to the manifestation through energy (in the created world, and in the divine through the essence, I.T.) of the common content of the Three, for the Son — not the Father, but He is what the Father is (projection of the Father, I.T.); The Holy Spirit is not the Son, but He is what the Son is (projection of the Son, I.T.) ”(V. Lossky“ In the Image and Likeness ”).

11. Interchange of Life

Two perspectives of the being of the Divine Mind continue the “work of the father” and live according to the example of the “father’s love”, giving everything that they have to the one who they have: “Each of the Persons of the Trinity does not live for Himself, but gives Himself other Hypostases, so that all Three abide in love with each other. The life of the Divine Persons is interpenetration (perichoresis), so that the life of one becomes the life of another. Thus, the existence of God is realized as co-existence, as love, in which the personal existence of a person is identified with self-giving” (Christ Yannaras “Faith of the Church”).

As a result of the cross-reciprocation between the Second and Third Hypostases, Essence and Life return to the First Hypostasis, which is the source.

“When we talk about love in the Holy Trinity, we constantly keep in mind that God is spirit, and love in God is all spiritual. The Father loves the Son so much that He is wholly in the Son: and the Son loves the Father so much that he is wholly in the Father, and the Holy Spirit, out of love, is wholly in the Father and the Son. This the Son of God testified with the words: “I am in the Father, and the Father is in me” (John 14:10). And the Son in the Holy Spirit and the Holy Spirit in the Son. The Scripture says that after the resurrection, Christ breathed on the apostles and said to them: “Receive the Holy Spirit” (John 20:22). Only what you have in yourself, you can give to others” (St. Nicholas of Serbia).

12. Twelve Facets of Divine Being

The single life of the consubstantial Most Holy Trinity has twelve facets of Divine Being.

Hypostasis of the Father
1. Gives His Essence to the Son by birth.
2. Giving His Life to the Holy Spirit by torment.
3. Accepts His Essence from the Spirit and owns it entirely.
4. Receives His Life from the Son and owns it entirely.

Hypostasis of the Son
1. Receives being from the Father, by giving birth to the entire Essence of the Father.
2. Receives the Life of the Father from the Holy Spirit and owns it entirely.
3. Gives the entire Essence to the Holy Spirit.
4. Returns all Life to the Father.

Hypostasis of the Holy Spirit
1. Receives being from the Father, through the procession of the entire Life of the Father.
2. Receives the Essence of the Father from the Son and owns it entirely.
3. Gives his entire Life to the Son.
4. Returns the entire Essence to the Father.

The twelve facets of the Existence of the Most Holy Trinity are rays of trinity light, creating a spiritual and intellectual projection of Creation. The projection has a cube structure. Therefore, at the point of the beginning of the Universe and at the point of its completion there are cubic structures. The first is God the Word in the state of "the Lamb slain from the beginning of the world." The final one is God the Word in the state of the cubic New Jerusalem, the framework of which consists of twelve system-forming faces of the Existence of the Holy Trinity: “The city is located in a quadrangle, and its length is the same as its breadth. And he measured the city with a reed twelve thousand stadia; its length and breadth and height are equal” (Rev. 21:16).

13. The paradox of the unchanging Father

“Every good gift and every perfect gift is from above, from the Father of lights, with whom there is no variation or shadow of turning” (James 1:17).

“God the Trinity is not some kind of frozen existence, is not peace, immobility, static. In God is the fullness of life, and life is movement, manifestation, revelation” (Metropolitan Hilarion (Alfeev)).

The nuances of the dogma of the Most Holy Trinity can be expounded endlessly. But in reality, God does not consist of many semantic elements. In reality, God is a Unit living in the Trinity: “It is impossible to dismember the Trinity, nor allow, even for the sake of convenience of presentation, that one concept precedes another: “I will not have time to think about the One,” exclaims St. Gregory the Theologian, “as I am illumined by the Three. Before I can separate the Three, I ascend to the One. When the One of the Three appears to me, I regard it as a whole. It fills my sight, and more escapes my sight. I cannot embrace His greatness in order to give more to the rest. When I copulate the Three in contemplation, I see the One luminary, not knowing how to divide or measure the united light ”(Protopresbyter Boris Bobrinsky“ The Mystery of the Most Holy Trinity ”).

The principles of Divine Life, revealed through the Asterisk, create cruciform and rhomboid structures. However, it cannot be assumed that in the Holy Trinity there can be some trajectories along which Essence and Life move. Using the presented model, we can say that all of it is a symbol of the One God the Father. The structure created by the trajectories of the movement of Essence and Life - a symbol of God the Son. The movement carried out by all Hypostases - a symbol of God the Holy Spirit.

Thus, everything that happens in the Holy Trinity, everything happens in God the Father Himself. Therefore, He is the One God Almighty, always equal to Himself: “God is simple and uncomplicated, and all is similar and equal to Himself” (St. Irenaeus).

The changes that occur at the birth of the Son and the procession of the Holy Spirit do not change the Hypostasis of the Father. Whatever is given is immediately returned. Despite the fact that what is returned is not what was given, the Father remains the same, “without a shadow of change,” because and gives and receives back always Himself. And the Father is constantly resurrected fully renewed. And the hypostases of the Son with the Holy Spirit are constantly resurrected fully renewed. And the whole Holy Trinity is in peace, love and the radiance of glory Divine Resurrection. Such is the existence of the Holy Trinity. God is not only Love, but also Resurrection. Amen.

“The one who knows the mystery of the Cross and the tomb, will also know the essential meaning of all things ... The one who penetrates even deeper than the Cross and the tomb, and is initiated into the mystery of the Resurrection, will know the ultimate goal for which God created all things from the beginning” (St. Maxim Confessor).

One Lord; one from one, God from God, the image and expression of the Deity, the effective Word, the Wisdom that contains the composition of everything, and the Power that builds all creation; true Son of the true Father, Invisible of the Invisible, Incorruptible of the Incorruptible, Immortal of the Immortal, Eternal of the Eternal.
And there is one Holy Spirit, proceeding from God, manifested through the Son, that is, to people; A life in which the cause of living; Holy Source, Shrine, giving consecration. They are God the Father, who is above everything and in everything, and God the Son, who is through everything.
The Trinity is perfect, in glory and eternity and the kingdom, indivisible and inseparable. Why is there in the Trinity neither created, nor service, nor incoming, what would not have been before and what would have entered after. Neither the Father was ever without the Son, nor the Son without the Spirit, but the Trinity is immutable, unchanging, and always the same."
Second period. - In the 4th century, with the advent of Arianism and Macedonianism, a new period opened in the disclosure of the dogma of the Holy Trinity. An essential feature of these false teachings was the idea of ​​the otherness of the Son and the Holy Spirit in relation to the Father: Arianism applied it to the Son, and Macedonianism applied it to the Holy Spirit as well. 121 to that. Accordingly, during this period, the doctrine of the consubstantiality of the persons of the Holy Trinity was mainly revealed.
Arianism, having set itself the task of reconciling the doctrine of revelation about the trinity of persons in God with the dogma of the unity of God, thought to achieve this by denying equality (and consubstantiality) between the persons of the Trinity according to divinity through the bringing down of the Son and the Spirit into the number of creatures. The culprit of this heresy. Presbyter Arius of Alexandria, however, only the doctrine of the Son of God and His relation to the Father was disclosed in this sense. The main points of his teaching are as follows. 1) God is one. That which distinguishes Him from all other beings and is exclusively characteristic of Him is His beginninglessness or non-begottenness (o kouo^, auєuupto^). The Son is not unbegotten; therefore, He is not equal to His unbegotten Father, because, as begotten, He must have a beginning of His being, while the true God is without beginning. As having a beginning, He is therefore not contemporaneous with the Father. 2) The divine nature is spiritual and simple, which is why there is no division in it. Hence, if the Son has the beginning of His being, then He was born not from the essence of God the Father, but only from divine desire, - born by the action of the almighty divine will from those who do not exist, otherwise - created. 3) As a creation, the Son is not the Father's own, natural Son, but the Son only in name, by adoption; He is not the true God, but God only in name, there is only a deified creation. When asked about the purpose of bringing such a Son into being, Arius answered with a dualistic opposition of God and the world. Between God and the world, according to his teaching, there is an impassable abyss, which is why He can neither create nor provide for it directly. Desiring to create the world, He first produced one being, in order to create everything else through His medium. From this followed the teaching of Arius about the Holy Spirit. If the Father alone is God, and the Son is the creature through whom all the rest came into being, then it is clear that the Spirit must be attributed to the number of beings created by the Son, and, therefore, according to essence and glory He is even lower than the Son. But having concentrated his attention on the doctrine of the Son of God, Arius hardly touched upon the doctrine of the Holy Spirit.
Arianism contained an internal contradiction. According to this teaching, the Son is thought to be the creator and the creature, which is incompatible. At the same time, the frank doctrine of the Trinity was completely destroyed by him. Heresy nevertheless began to spread rapidly. Emergency measures were required to stop it. The Ecumenical Council in Nicaea (325) was convened on this occasion. In the creed compiled under the guidance of the Holy Spirit, the fathers of the council gave an exact definition of the doctrine of the second person of the Holy Trinity, which received a dogmatic and obligatory meaning for the whole church. It is this: “we believe ... in one

The Lord Jesus Christ, the Son of God, the only begotten, begotten of the Father, i.e. from the essence of the Father, God from God, Light from Light, true God from true God, begotten, not created, consubstantial with the Father (otsoooiou tyu Patp ^), Imzhe all bysha, even in heaven and on earth. At the same time, all the main provisions of the teachings of Arius were anathematized (see the book of the Rights of the Holy Apostle, instilled and helped. Sob. and the Holy Father). He himself and his associates were excommunicated from the church.
But the heretics did not want to submit to the Nicene creed. The heresy condemned by the council continued to spread, but had already broken up into parties. The Arians especially opposed the introduction into the symbol of the doctrine of the consubstantiality (otsooioia) of the Son of God with the Father. Very many of the Arians, not agreeing to recognize the Son of God as consubstantial with the Father, at the same time rejected the teaching of Arius about the createdness of the Son. They recognized Him only as "similar in essence" (bzoioioio^) to the highest Deity. It was the party of the so-called. "omiusian" or "semi-Arian" (headed by Eusebius of Nicomedia and Eusebius of Caesarea). Their "similar" however, is very close to "consubstantial." Others of the Arians, who strictly adhered to the principles of Arius, began to express his teaching about the Son of God even more sharply, asserting that the nature of the Son, as a creature, is different from that of the Father, that He is in no way similar (auocio^) to the Father; they are known under the names Anomei (also Heterusians), strict Arians, and on behalf of the main exponents and defenders of their doctrine - Aetius (Antioch. deacon) and especially Eunomius (Bishop of Cyzicus) were also called Aetians and Eunomians.
During the Arian disputes and in connection with Arianism, a false doctrine arose about the Holy Spirit of Macedon (Bp. Constantinople), who became the head of a heretical party, which received from him its name "Macedonian" or "Doukhobortsy" (luєutsatotsamp;hoi). Macedonian, belonging to the semi-Arians, taught about the Holy Spirit that the Holy Spirit is the creation (ktyutou) of the Son, that He is incomparably lower than the Father and the Son, that in relation to Them He is only a servant creature (bіakouo^ kai sh^rєt^), that He does not have the same glory and honor of worship with Them, and that in general - He is not God and should not be called God; He is only to a certain extent superior to the angels and different from them. As a continuation and logical conclusion of Arianism, Macedonianism was equally opposed to the Christian dogma of the Holy Trinity. Therefore, it met with the same strong opposition from the church as Arianism. The second Ecumenical Council (381) was convened. In the short term of the Nicene Symbol of the Holy Spirit: "we believe ... and in the Holy Spirit", by the fathers of the second Ecumenical Council(among 150) the following additional explanatory provisions were introduced: “The Lord, the Life-Giving (i.e., that the Holy Spirit is not a creature), Who proceeds from the Father (i.e., that He did not come through the Son), Who The Father and the Son bow and glorify (i.e., that He is not a servant being), who spoke the prophets.
The Niceno-Tsaregrad definition of faith provides a clear and precise teaching on the consubstantiality of the persons of the Holy Trinity in the sense of Their unconditional identity and equality in essence, and at the same time the teaching on Their hypostatic differences, Under the banner of this definition, in the struggle against heretics, fathers and teachers The doctrine of the Holy Trinity was also revealed to the Church in the most private way. Among them, the names of the great ecumenical teachers and saints are especially glorious: Athanasius and Basil the Great, Gregory of Nyssa and Gregory the Theologian. In the West, the most powerful and famous defender of Orthodoxy against Arianism was St. Hilarius Poattessky.
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Period three. - The statement of faith, compiled at the first and second Ecumenical Councils, according to the definitions of the III (right. 7) and subsequent Ecumenical Councils (VI Vs. Sob. 1 av.), should not have been subject to either additions or reductions, and, therefore , must remain forever unchanged and inviolable, unchanged even by letter. In accordance with this, the Ecumenical Church in all subsequent time did not make any additions to the Nicene-Tsaregrad definition of the dogma of the Holy Trinity, nor diminish it. Her main concern became the concern for the intact preservation of the dogma in the form that it received in the Nikeo-Tsaregrad creed. It remained the same in the East
the attitude of the Orthodox Church to the dogma of the Holy Trinity and to the Nicene-Tsaregrad creed, even after the separation of the churches, remains so to this day.
Of the false teachings about the Holy Trinity that arose in the east after the second Ecumenical Council, only the so-called tritheism, or tritheism (VI century), and tetratheism, or tetratheism (VI-VII century). The tritheists represented the Father, the Son and the Holy Spirit as three special, separate persons, having three special and separate divine essences, just as there are three human faces, having the same, but not a single being. Tetratheists, besides the three persons in the Trinity, represented the divine essence, as it were, standing behind them and separate from them, in which they all participate, drawing their deity from it. In the fight against these false teachings, it was enough to clarify their disagreement with the doctrine of the Trinity, expressed in the Nicene-Tsaregrad creed.
Such was the attitude towards the doctrine of the Holy Trinity and the Nicene-Tsaregrad definition and the Western Church for the first time after the second Ecumenical Council. But this unanimity did not last very long. Since blessed times. Augustine, the opinion began to spread in the Western Church that the Holy Spirit does not come from the Father alone, but “from the Son” (Filioque), which gradually received the meaning of a dogma in it, was included in the Nicene Constantinople symbol itself, and the confession of a new dogma was protected by an anathema. In such a perverted form, the dogma of the Holy Trinity is confessed by the Western Church to this day. It is contained in the same form by Protestantism, separated from Rome, in all its forms, i.e., Lutheranism, Reformation and Anglicanism.
Raising to the level of dogma the doctrine of the procession of the Holy Spirit and from the Son, not given in revelation, but arbitrarily deduced by reason from revelation, the Roman Church embarked on the path of rationalism. The same rationalistic spirit was reflected in her raising to the level of dogmas and other private opinions. This spirit was also assimilated from it by Protestantism, which deviated even further from the ancient church confession in its doctrine. But with particular force he expressed himself in Protestant sectarianism, which was the last transitional step already towards strict and pure rationalism. Hence, in the Christian societies that emerged from Protestantism, new row heretical teachings about the Holy Trinity; all of them, however, to a greater or lesser extent only repeat what was expressed by the ancient heretics.
So, at the same time as the Reformation, the so-called. antitrinitarianism (its other name is unitarism). In contrast to the ancient monarchists, who not so much rebelled against the dogma of the Holy Trinity, which had not yet received a definition, but defended the truth of the unity of God, the anti-trinitarians of the 16th century. set themselves the task of destroying the belief in the Holy Trinity. In the antitrinitarian movement of the XVI century. two streams can be distinguished. One branch of it bears the stamp of mysticism, while the other branch rests exclusively on the principles of rational thinking.
A systematist of antitrinitarian principles with a mystical tinge appeared in the 16th century. scientist Spanish doctor Michael Servet. The Church, he reasoned, has perverted the true Teaching of the Holy Trinity, just like Christianity in general. The teaching of Scripture about the Trinity, in his opinion, is not that there are three independent divine hypostases in God, but that God is one by nature and hypostasis, namely the Father, p. 126 The Son and the Spirit are not separate from the Father person, but only His various manifestations or modes. For his false teaching, Servetus Calvin was raised to the stake (October 27, 1553).
The views of antitrinitarianism with a more strictly rational character were presented in the system by Faust Sotsin (| 1604), which is why the followers of this trend are known as Socinians. The Socinian doctrine is often a rationalistic doctrine. A person is not obliged to believe in something that is not reconciled with his mind. The Socinians find the dogma of the Holy Trinity especially contrary to reason. Instead of the dogma of the Holy Trinity, rejected solely on the basis of rational considerations, they themselves proposed such a doctrine. God is one, one divine being and one divine person. This one God
is precisely the Father of our Lord I. Christ. The Son of God is only the personification of the historical I. Christ, but Christ is a simple man, only who happened in a special way, a sinless man. He can be called God in the same improper sense in which all believers are called sons of God in Holy Scripture and even Christ Himself (Jn 10:34). Compared to other sons of God, He is only par excellence the beloved Son of God. The Holy Spirit is a certain divine breath, or power, acting in believers from God the Father through Jesus Christ.
The doctrine of the Trinity of the Arminians, so called by the name of prof. theology at the University of Leiden, James Arminius (1560-1609), who laid the foundation for this sect. The church doctrine of the Trinity seemed contradictory to these sectarians in the sense that, when all the persons of the Trinity were assimilated equality in divinity, at the same time it ascribes guilt to the Father, birth to the Son, and procession to the Holy Spirit. They resolved this perplexity by repeating the ancient subordinationism in essence between the persons of the Trinity, i.e., that the Son and the Spirit are inferior to the Father in divinity and borrow their divine dignity from Him.
In the 18th century, with the strengthening of rationalism in general, a new, extremely peculiar sect was formed in Protestantism, in connection with the distortion of all Christianity, which also perverted the doctrine of the trinity of God—the sect of the followers of Emmanuel Swedenborg (1688-1772). Swedenborg considered himself an extraordinary messenger of God, called to proclaim such a doctrine, which is higher than all previous revelations, but under the form of revelation from above, in the essence of the matter, he expounded his own views in his writings. As with all antitrinitarians, the doctrine of the Trinity seemed to Swedenborg an extreme perversion by the church of the genuine teaching of Holy Scripture about God and contrary to reason. His own understanding of this dogma is as follows. There is only one God (i.e., a single divine hypostasis). This one God took on a human form and a bodily shell in the image of I. Christ, subjected Himself to all temptations, entered into a struggle with the spirits of the underworld and defeated them; He also suffered death on the cross (obviously, a repetition of ancient patripassianism) and through all this freed the human race from the power of hellish forces. Under the Holy Spirit, in his opinion, in the Bible is meant that action on people that has produced and is producing a frank word and a former revelation of God Himself, that is, the appearance of God in the flesh in the image of J. Christ.
With the advent of the so-called. idealistic philosophy appeared in the West in the doctrine of the Holy Trinity, new false teachings. Attempts to substantiate and clarify the essence of this dogma on the basis of one reason led to the fact that in these explanations only terms remained from the Christian dogma, in which pantheistic concepts alien to the dogma were embedded and even the faces of the Holy Trinity were impersonal. Such are the views on the Christian Trinity of the idealist philosophy of Fichte, Schelling, Hegel, and others. For Hegel, for example, the Christian Trinity is an absolute idea (eternal knowledge) in three states: the idea in itself, in its abstraction, is the Father, the idea incarnated in the external world it is the Son and His incarnation, and the idea, conscious of itself in the human spirit, is the Holy Spirit.
Thus reason alone is insufficient in the deepest mysteries of faith. All misconceptions about the dogma of the Holy Trinity, and ancient. The newest and most recent have flowed from the same source, namely, from the violation by reason of the boundaries that it must keep in relation to revelation in general. The dogma of the Trinity is the sacrament of sacraments (supra rationem), which reason must never forget.