а) О Боге – Пресвятой Троице

First conversation (introductory) Go and teach all languages, baptizing them in the name of the Father and the Son and the Holy Spirit. Matthew 28:19 With God's help, we will expound to you, brothers, the most important teaching in our faith - the dogma of the Holy Trinity. Although there are among us who know this teaching well, who do not demand, but who teach them; but there are very few of them: incomparably more who know not well, even less than not well; and the servant of St. the altar must teach everyone the teaching of faith clear and distinct. And for those who know it well, it is not superfluous to repeat in memory the teachings of faith familiar to them, just as it is not superfluous to constantly see light with their eyes, or inhale and exhale air; because our teaching is even more necessary than visible light and air. “Remembering God,” says St. Gregory the Theologian, is more necessary than breathing” 1 . And so it is necessary for everyone - the teaching about God. Therefore, we will speak as if everyone here were equal in the degree of knowledge. But before we expound on the initial, royal and blessed Trinity, we will say, brethren, a few words about the importance and incomprehensibility of this teaching and about the humble simplicity of faith with which one must listen to it. The doctrine of the Holy Trinity is so important that in the Christian Faith there is no more important and lofty teaching than this; and all other human knowledge related to our earthly life and not related to the Faith, if we take them together, - in comparison with the knowledge of the one God, worshiped in the Trinity - is the same as a barely noticeable point: because God is the source of all wisdom and knowledge and - God in the Holy Trinity is eternal life for rational creatures. Without the confession of the Holy Trinity there is no Christianity. We are called Christians, as everyone knows, from faith in Christ, the Only Begotten Son of God, and everyone who confesses the Son and the Father has, according to St. John the Theologian 2, also has the Holy Spirit, about whom the Lord said: The Spirit of the Lord is upon Me 3. This means that whoever believes in Christ certainly believes in the Holy Trinity: the Father and the Son and the Holy Spirit. Without confession of the Most Rev. We would not have a Trinity, neither the Church that educates us for heaven, nor the sacraments with which it sanctifies, strengthens and guides us into the land of immortality; Without the teaching of the Holy Trinity, the Last Judgment, the resurrection of the dead, and reward to each according to his deeds in the future life would be empty words for us. All this is necessarily allowed only when we believe in God the Father, who is the eternal Love and Truth; in God the Son, as the Redeemer of men, and in God the Holy Spirit, as the Sanctifier and Comforter of believers. This teaching is so important. But it is also the most incomprehensible. Only out of condescension to our weakness did God deign to reveal the mystery of the Most Holy Trinity under the name of the Father and the Son and the Holy Spirit, and therefore we should not accept this Name (i.e., the Father and the Son and the Holy Spirit) in the sense in which we take it about people. Thus, the Son of God is also called the Word of God and Wisdom: but this cannot be said about people 4 . As for how there are three Persons in one God, Just as the Father is God, and the Son is God, and the Holy Spirit is God; then this is beyond all understanding. The Trinity of persons of the Divine is the greatest mystery, hidden even from the many-eyed Cherubim, who constantly penetrate into the incomprehensible light of the Divine and from there they draw for themselves all knowledge and bliss. “But where there is mystery,” says St. Chrysostom, there is great silence; where there is mystery, there the mind calls to itself faith” 5. Thus, brethren, our mind must necessarily humble itself and remain silent before the mystery of the Trinitarian Divinity, and, feeling its powerlessness, comprehend it, call upon faith to its aid. Humble simplicity of faith is necessary for each of us. Where are there no secrets? A person is a mystery to himself - both in his soul and in his body. Who satisfactorily explained, for example, how the human soul is connected to the body, how they mutually influence each other; How does sleep restore a person’s strength, etc.? This means that first of all a person must believe his own secrets. There are countless secrets in the nature that surrounds us: man knows so little in comparison with what he does not yet know - despite the successes of the natural sciences - that each of us must humbly confess with one of the ancient sages 6 that we only know that we know nothing. Holy Scripture testifies that we can barely comprehend what is on earth, and what is under our hands we hardly understand, and after this it adds: and what is in heaven - who has examined 7? And so, if the mysteries are in ourselves and in the nature around us, and we must accept them by faith, without comprehending them with reason: then shouldn’t we believe all the more in the mysteries of heaven and especially in the highest mystery of the Trinitarian Deity? Can creatures comprehend the Creator? “I speak now (the words of St. Cyril Epyc.) and everyone speaks in due time; but as we speak, we cannot say this: how can I express Him who gave the word? I have a soul and cannot explain its properties, how can I express the One who gave the soul? For piety it is sufficient for us only to know that we have God” 8 and to humbly realize that no one knows the things of God except the Spirit of God 9 . So, brethren, in the name of the Father and the Son and the Holy Spirit, we ask you for the future for your attention to the teaching about the greatest sacrament of the Christian Faith. Let us remember that our eternal destiny depends on the correct knowledge of the Tri-radiant Deity. This is the eternal life, that they may know Thee the one true God, and Him that Thou hast sent, and Jesus Christ 10. Amen. In the Trinity I glorify one God: Father, Son and Spirit; A simple unit, an honest Trinity, a pre-primary beginning. Trinity Postn. Tr. l. 212. Last Sunday we promised to begin our conversation about the highest sacrament of the Christian Faith - about the Trinity of Persons of the Divine. With God's help, we now begin this conversation. In one God, according to the teachings of the Christian Faith, there are three Persons: Father, Son and Holy Spirit, the Trinity is consubstantial and indivisible. Already the very first words of the Creed let everyone know that although we believe in one God, at the same time we do not believe in one Person of God: because we call one God Father. “And the name of the Father,” says St. Cyril of Jerusalem, “the very utterance of it already makes us understand the Son, just as having said the name of the Son, we immediately imagine the Father in our minds. For if the Father: then, without a doubt, he is the Father of the Son, and if the Son, without a doubt He is the Son of the Father” 11. And believing in the Father and the Son, we must necessarily believe in the Holy Spirit, as one in essence with the Father and the Son, and through the Son who appeared to people 12. We honor the One God in Trinity and the Trinity in Unity, without merging the Persons and without dividing the one essence of God: because there is another Person of the Father, another of the Son and another of the Holy Spirit. God the Father, God and the Son, God and the Holy Spirit, but not three gods, but one God 13. “Go and teach all languages,” the Lord said to the Apostles, “baptizing them in the name of the Father and the Son and the Holy Spirit” 14. He did not say: in names, so as not to give a reason for the division of a single being in three Persons, but in the name, in order to show their coexistence, or the unity of the being in the trinity of Persons. “As I sing Thee with my being as the Unity, as I honor Thee with my Persons as the Trinity: Father and Son and Holy Soul,” says one church book 15 . Due to the special importance of the teaching about the Holy Trinity for every Christian, the name of the three Divine Persons: the Father and the Son and the Holy Spirit is used by the Church - both in church, during Divine services, and even in the homes of believers, when performing various prayers - very often, just as the name of a king is often used among his subjects, as a son very often calls his father; the one who has been blessed - his benefactor; friend - the name of a friend; slave is the name of his master. And our God, worshiped in the Trinity, in the primary and highest sense, indeed, brethren, is for us both the King, and the Father and the Benefactor 16. Therefore, not to know and not to honor the Divine Trinity as it should would be both insane insolence and ingratitude on the part of a Christian. Every subject knows, albeit by name, his King; knows about his power, power and strength; reveres his sacred Person; the benefactor often and with pleasure remembers and speaks about his benefactor. Even an ox knows his owner, and a donkey knows his master's manger 17. How can we not know that over all people and over the whole world is the power, kingdom, power and glory of the Father and the Son and the Holy Spirit? How can a person who has received from the Holy Trinity all the gifts, from life to the stream of air he inhales, not remember often and with due reverence about his Triune Benefactor? “About Him,” says St. The Apostle is about God, we live and move and we are” 18. Thus, brethren, each of us certainly needs to know correctly and honor with reverent worship the royal and life-giving Trinity. And you have long been familiar with the great and eternally worshiped name of the Father and the Son and the Holy Spirit, because, as we said, the Holy Church very often announces this glorious name to you both in church and even in your homes. It is only necessary to teach an explanation of what we hear about the Triune God in the church, or in homes. We especially often hear short prayers and short hymns to the Holy Trinity in Church and in homes. Namely, we very often hear prayers: first of all, to the Holy Spirit: the Heavenly King, the Comforter, the Soul of Truth. Since the third Person of the Holy Trinity, i.e. the Holy Spirit, teaches us to pray worthily to God 19, strengthens us in serving Him 20, and generally increases, uplifts, arranges the grief 21 of people who serve God worthily and thus completes our salvation, acquired for us by the Son of God; then the Holy Church, at the beginning of every service, every prayer, calls on Him, the Almighty Sanctifier; then - a prayer to all the Persons of the Holy Trinity together: Holy God, Holy Mighty, Holy Immortal, have mercy on us. We hear this trisagion hymn sometimes separately, but mostly together with the prayer: Most Holy Trinity, have mercy on us several times during all services. The Holy Church especially often loves to repeat it, imitating the silent appeal to God of the heavenly powers: Holy, Holy, Holy is the Lord of hosts. Saying the prayer: To the Heavenly King, we prepare for a worthy prayer to the Lord God, asking the All-Holy Spirit to dwell in us and cleanse us from all filth; and when we say further prayers to the Most Holy Trinity, we are already praying in action, honoring with divine worship the Holy Comforter Spirit, whom we asked to dwell in us and cleanse us from filth for worthy prayer to the Triune God. After this, a prayer is read to the first person of the Holy Trinity - according to the commandment of the Savior, who commanded us: hereafter you pray: Our Father 22 ... etc.; at the end of the prayer, the Priest pronounces a doxology to the Holy Trinity, to show that the Father, the Son, and the Holy Spirit are one being, and the kingdom, power and glory equally belong to the three Persons. Often we also hear an invitation to worship our King and God Jesus Christ: come, let us worship our King God, or, as further: come, let us worship and bow down to Christ, our King, God. In addition, the priest and reader often send forth on behalf of the Holy Church one glory to the Father and the Son and the Holy. A spirit with a common Name for three Persons: one Name means that three Persons have one being. Thus, at each service, the Holy Church invites us to prayer and worship of the three persons of the Holy Trinity - sometimes together, as one of one honour, sometimes separately, to ask for the necessary benefits from one or another person. So, when we hear the repetition of the same prayers to the Most Holy Trinity, pronounced by a priest or reader, or the Creed, let us not ignore them, much less get bored when they are read or sung. The Holy Church, which constantly has before our eyes the Trisagion, the Lord of our life, the Judge and our God, repeats them very often in order to root in our thoughts and hearts the name of the Life-Giving Trinity, so that we constantly breathe and live in prayer, praise and thanksgiving to Her. Let us, following the Holy Church, say these prayers, doxology or thanksgiving to the all-containing Trinity. Giving due worship to the Father and the Son and the Holy Spirit, three Persons in one being, let us try, for the glory of the Triune God, to unite ourselves with thoughts, desires and good deeds, which is what the Savior desired and asked in His last prayer to His Father: I pray not for these (the Apostles) only, but also for those who believe their word for the sake of Me: that they may all be one: as You, Father, are in Me, and I in You, that they also may be one in Us 23. Our faith, based on love for the Lord, and the unity of our nature, the unity of everyday needs and spiritual needs, call us to this unity. Even, one might say, the whole surrounding nature, the whole wonderful world of God, calls people to the closest, mutual connection. You see how it is structured in its flow and life and, despite all the differences in its parts, it forms one consistent whole. This is how people should agree in their lives, and despite the differences in their strengths and abilities, form one whole, flaunting faith and love. There will be a time, or, better to say, eternity, when all the countless multitude of righteous people who have departed from this life and still have to depart from it into eternity will be united in the next century by the most perfect unity of thoughts, feelings and aspirations for the glory of God and their own bliss. Even here on earth, the Holy Church is trying to prepare us for this, united by the unity of faith, hope and love. May we all be worthy to achieve blessed unity for the glory of the Triune God. We do not glorify three gods, but one Godhead; We truly honor three hypostases: the Father is unbegotten, and the Son is begotten from the Father, and the Holy Spirit comes from the Father. Trinity Postn. Tr. l. 224 per rev. Now we will talk, brethren, about the personal properties of the Divine Persons: the Father and the Son and the Holy Spirit. Since in God there is one being or nature, and there are three Persons, then in order not to confuse three Persons into one, it is imperative to know the difference between one Person and another. This difference must be only personal, but in no way significant: because in essence the three Persons have exactly the same properties. What is the personal difference between the Father and the Son and the Holy Spirit, as well as the Son from the Father and the Holy Spirit, and the Holy Spirit from the Father and the Son? God the Father differs from the Son and the Holy Spirit in that He has being, life from Himself, or, as Holy Scripture says, having life in Himself 24, i.e. He is not created from anyone, is not born and does not come from anyone; and He Himself begets, or, better to say, begot before all ages the Son, and produces the Holy Spirit. That is why God the Father, in the order of Divine Persons, usually occupies first place and is called the first Person of the Holy Trinity. When we imagine, brothers, that God the Father gives birth to the Son, then this birth does not need to be imagined as similar to our human birth. We are born from sick mothers, and at birth we are usually separated from our mother. Divine birth is not like that at all. God is Spirit: He does not and cannot have any parts that man has: He has neither a head, nor arms, nor legs, in a word: nothing that man has. Therefore, at the birth of God there can be neither suffering nor any separation. As the Spirit, God gives birth spiritually, incomprehensible to us, somehow He Himself, the Son and the Holy Spirit, knows; God gives birth or gave birth to the Son before all ages, eternally: there was no time when the Father was not the Father of the Son, just as there was no time when He was not God. “When you hear about God giving birth,” says St. Cyril of Jerusalem, “do not fall into carnal thoughts, do not understand the birth of corruption, so as not to become wicked.” God is Spirit, and spiritual birth. Bodies are born from bodies, and for the birth of a body a certain continuation of time is required. On the contrary, the birth of the Son from the Father is without the mediation of time. Moreover, what is born among people is born imperfect; but the Son of God was born perfect. For what He now is, He was from the beginning, having been born without beginning. When we are born, we move from a state of infantile foolishness to a state of reason. Your birth, man, is not perfect. Your growth happens gradually. But don’t think about that birth (of God) and don’t accuse Him who gave birth of weakness 25 . The Son of God was born in every way like Him who begat Him; born - as Life from Life, Light from Light, Truth from Truth, Wisdom from Wisdom, King from King, God from God 26. Moreover, God the Father gave birth to Him undividedly: He gave birth to Wisdom, but Himself was not left without Wisdom, He gave birth to Strength, but was not exhausted; gave birth to God, but He Himself did not lose the Divinity, and did not lose anything, did not diminish, did not change; likewise, the Begotten has no defect: the Begotten is perfect, the Begotten is perfect; God who gave birth, God and begotten 27. To say that God the Father, by reflection, in time became the Father, is the greatest impiety. For God was not before without a Son and did not become a Father after - in time, but always has a Son, having begotten Him as He Himself alone knew, before all ages, 28 having given birth incomparably sooner than as words and thoughts are born among us. For when we pronounce words in time, we use time for this; but birth, accomplished by the power of God, has no time. God did not bring His Son from non-existence into being (like, for example, the Angels), nor did He accept into adoption a person who was not a son: but being the eternal Father, He eternally and ineffably begat only one Son, who has no brother. Not two beginnings, but one beginning - the Father - the Head of the Son 29. Such is the birth of the Son from the Father and such is their difference. The Father begat the Son and gave Him Himself the life to have in Himself; The Son was born and received life from the Father before all ages, without being separated from His being. When we hear that God the Father, having begotten the Son before all ages, also produces the Holy Spirit, then this work or - better - procession should be represented not sensually, that is, not humanly, but spiritually, as only God knows, just as we should recognize it as different from birth, although we do not know how birth differs from procession. The Holy Spirit also eternally proceeds from the Father, just as the Son was eternally born from the Father; - comes from, but is never separated from the Father. “When the Comforter comes,” said the Savior, consoling his disciples in the approaching separation from Him, “I will send Him to you from the Father, the Spirit of truth, who proceeds from the Father and testifies of Me 30.” So the Holy Scripture clearly teaches about the procession of the Holy Spirit of God from God the Father - and only from Him alone, and not from the Son together, as some teach. In our Creed about the Holy Spirit we read: (I believe) also in the Holy Spirit, the Lord, the Life-Giving One, who proceeds from the Father. And here, too, there is no word: and from the Son. And this Creed is older than all the innovations admitted by non-Orthodox people into the teaching of faith, and in its most important places it is borrowed almost word for word from Holy Scripture; the whole thing is based on Holy Scripture. So, brethren, let us believe in the Holy Spirit, the Lord, the Life-Giving One, who proceeds from the Father. Whoever adds: “and from the Son” will be a heretic, non-Orthodox. So we must believe on the basis that nowhere in Holy Scripture is there a single word about the eternal procession of the Holy Spirit and from the Son, although there are several places that speak of His temporary embassy into the World through the Son of God. Hearing that the Holy Spirit responds to life-giving, we must imagine that God the Holy Spirit, together with God the Father and the Son, gives life to every creature - rational and non-rational, animate and inanimate: the heavenly and earthly creatures received life from Him; Angels and men especially owe their spiritual life and success in it to the life-giving Spirit of God. By the Holy Spirit every soul is alive and exalted in purity. This is the difference between the Holy Spirit and the Father and the Son. The Holy Spirit proceeds, but is not born of the Father; he proceeds before all ages, just as the Son was born before all ages. There was never a time when the Father did not have the Spirit proceeding from Him. Although the procession of the Holy Spirit is different from the birth of the Son, we do not know what this difference consists of: because the Holy Scripture has not revealed this. St. John of Damascus says: The Father is the source and wine of the Son and the Holy Spirit, but the Father is the only Son, and the producer of the Holy Spirit 31. At the end of our conversation, it is not superfluous to recall that God the Father, who from eternity begat the Son and also from eternity produced the Holy Spirit, deigns to be called our Father. His Only Begotten Son tells us: Do not call your Father on earth: for there is only one Father who is in heaven, 32 and gave us the very prayer in which he commanded us all to call God the Father, who is in heaven, our Father. Let us not disgrace ourselves by deeds that are contrary to Him. Let us obey in everything the Father of our Lord Jesus Christ, and our Father by grace; Let us pray that His kingdom may be on earth, the kingdom of peace and love, that His will may be on earth as it is in heaven. Let us try to live in love, as children of one heavenly Father, and so let our light shine before people, so that they can see our good deeds and glorify our Father in heaven. Let children remember more often the Son of God, who knows no other will than the will of the Father 33; let them also learn to obey their parents in everything - if the will of the parents is legal - and always honor them as our intermediaries in the Divine gift of life. All the same: both fathers and children, husbands and wives, elders and youths, let us worship the Trinitarian Divinity: the Son in the Father with the Holy Spirit, the Spirit proceeding from the Father and resting in the Son 34, Amen. Equal to the Father of the Son and the Holy Spirit in faith to be, the Holy Trinity in one Divinity. Trinity Constant Tr. l.54. Previously, brethren, we said that in one God there are three Persons: the Father, the Son and the Holy Spirit - that the Father is God, and the Son is God and the Holy Spirit is God, but not three Gods, but one God, only in three Persons. Then they showed the personal difference between Them, namely, that the first Person of the Holy Trinity or God the Father was not created from anyone, was not born and does not come from anyone, but has life from Himself and in Himself; The Son was born from the Father before all time, or before all centuries, spiritually, without any separation from the Parent - incomparably sooner than thoughts and words are born in us - was born incomprehensible to any of the rational creatures; The Holy Spirit also proceeds from the Father before all time, eternally and in a spiritual way, without being separated from Him. Now we must say that the three Persons of the Most Holy Trinity are completely equal in dignity, so that between Them there is nothing first or last, greater or lesser 35, auxiliary or incidental, which did not exist before and what would come after 36. God the Son and God the Holy Spirit are God in the full and proper sense - God is exactly the same as God the Father - with all the Divine perfections: all the Divine properties belong equally to the one, the other, and the third Person: all-perfection, originality, everywhere presence, eternity, immutability, omnipotence, omniscience, the most perfect holiness, infinite goodness and justice - however, in such a way that not three all-perfect, original, omnipresent, eternal, unchangeable, etc., but one all-perfect God, divided only by Persons, and in essence and essential properties eternally One. Although the Son and the Holy Spirit have their being from the Father, One through birth, and the other through procession; but this is not an obstacle to Their equality between themselves and with the Father: because Their being or nature is one - so that, as we said, in the Trinity there is nothing first or last, greater or lesser, but three Persons are co-essential with themselves and equal. That is why Their name is often used in a different order: sometimes first the name of the Father, sometimes the Son, and sometimes the Holy Spirit. Here is one example in which the name of the second Person of the Most Holy Trinity is used before the first Person. “The grace of our Lord Jesus Christ,” writes the Holy Apostle to newly converted Christians, “and the love of God and the Father and the communion of the Holy Spirit with everyone 37. The Son of God Himself speaks of his equality and consubstantiality with the Father like this: My Father works hitherto, and I work. Whatever He creates, the Son also creates in the same way. Just as the Father raises the dead and lives, so also the Son, who He wills, lives 38. I am in the Father and the Father is in Me. “I and the Father are one” 39. The book of the Acts of the Apostles says that the same God is the Holy Spirit, like God the Father and God the Son. “About,” says St. Apostle Peter to Ananias, who withheld part of the price for the sold village, “Has Satan filled your heart to lie to the Holy Spirit?...thou hast not lied to men, but to God” 40 . St. Cyril of Jerusalem says in one of his teachings: “The Father has no other Glory, and the Son has no other: but one and the same, just like the Holy Spirit” 41 ; in another: “The Son always has royal dignity, sits with the Father, is God and Wisdom and Power” 42 ; and also in another: “The Holy Spirit is honored with equal glory of the Divinity with the Father and the Son: thrones and dominions, principalities and powers have need of him,” that is, we add on our own, all the ranks of Angels. “For there is one God, the Father of Christ, and one Lord Jesus Christ, the Only Begotten Son of the One God; there is one Holy Spirit, who sanctifies and deifies everything, who spoke in the law and the Prophets, in the Old Testament and in the New" 43 . So, brethren, the three Persons of the one God are completely equal to each other - and you have heard evidence of Their equality from the Divine Scriptures and from the teaching of the Holy Father of the Church. But you can forget these testimonies, just as everything is often forgotten that through repetition is not more and more established in our memory. Therefore, we point you to evidence or teaching on this subject, which you can hear and repeat yourself very often. In the Church of God, during every Divine service, everyone can hear the Symbol of the Orthodox Faith in which we confess the Only Begotten Son of God, as the true God from the true God, consubstantial with the Father, by whom all things were, that is, everything was created - and the Holy Spirit, as the Lord, the Life-Giving One, is worshiped and glorified with the Father and the Son - and with these words we recognize their perfect equality between By yourself. In addition, everyone present in the church hears how the priest, in his exclamations or the reader in short doxologies and endings of prayers on behalf of the entire Church, often sends out the same glory and honor to the Father and the Son and the Holy Spirit. Especially in the exclamations of the Priest, the consubstantiality and equality of the Divine Persons is clearly shown. As one God in three Persons, the Father, the Son and the Holy Spirit are always mentioned together, with the exaltation of their common power, kingdom, power and glory, for example: “For Thine is the power and Thine is the kingdom and power and glory of the Father and the Son and the Holy Spirit”; or: “For you are our God, and to You we send up glory: to the Father and the Son and the Holy Spirit”; or again: “For You are the King of the world and the Savior of our souls: and to You we send up glory: to the Father and the Son and the Holy Spirit,” etc. 44. Let us, brethren, always honor with the same and inseparable worship the Father and the Son and the Holy Spirit, the Divinity of one king and co-throne. If we pray to the Heavenly Father: let us bring to our memory at the same time His Only Begotten Son, Consubstantial and equal to the Father, the Holy Spirit proceeding from the Father, and worship the three Persons in one being. If we offer prayer to the Son of God, then asking Him for the necessary benefits, or bringing Him thanks for His benefits to us, we will send together with Him glory to His beginningless Father with His most holy and good and life-giving Spirit. And when we ask for good things from the Spirit of God, then again we will glorify His name with the Father and His Only Begotten Son. All three Persons of the Most Holy Trinity, as independent ones, give us, in addition to those common to all of them, special benefits, but as Persons of the same essence, They also participate in the granting of benefits sent down from one or another Person separately, since they have one will and one desire. Every time, in every prayer, “Let us glorify the Father, exalt the Son, faithfully worship the Divine Spirit, the indivisible Trinity, the Unity in essence, as Light and Light, and Life and Life” 45 . “Trinitarian Unity, Father, Son and Living Soul, one Divinity, one kingdom, You are praised by the angelic hosts of the everlasting Light, and we who are on earth sing, bless and extol to all ages” 46. With this conversation we conclude the teaching about the Holy Trinity, or about God as He is in Himself. In the following conversations we will talk about God as the Creator of the World. Amen. Explained Sunday and holiday Ev. S.P.B. 1806 p. 6. Ogl. instructive 6, p.102, ed. 1824 Symbol faith of St. Gregory Miracle. See mol. in .Lit. You. Vel. before the consecration Holy Gifts. God. St. John Ladies. in Rus. lane pp.41 and 42. Verse. on Vel. Evening On Friday chapter 2 page 9 Postn. Tr. page 13 on reverse Trinity You might be interested in: