Who can comprehend the nature of God? Of course, only God Himself. But what is essentially important for our salvation, He reveals to us. Therefore, the Church has always tried to be precise in comprehending this Revelation, so it is necessary to clearly envision what is important for our coming to God.

The idea of the created nature of Jesus Christ was first expressed by the Alexandrian priest Arius at the beginning of the 4th century AD. The Church quite unanimously rejected this opinion as erroneous, because if it was not God who shared our life and our death with us, then there is no salvation from sin and death for us. Likewise, if the Holy Spirit is a faceless force (a sort of semolina porridge, God forgive me), then communion with a Personal God is impossible for us. In this case, again, there is no salvation, because the entire biblical faith collapses. After all, the Holy Spirit is precisely the One Who pours life into our hearts, and not in some Hellenistic "afterlife existence" (which is a non-biblical idea), but here and now. Thus, the Church believes that Jesus is the God-Man, consubstantial with the Father in His Divinity and consubstantial with us in His humanity, and the Holy Spirit is a Person, God, whom we worship together with the Father and the Son.

The arguments you write about do not seem convincing. Of course, Jesus prays—how else can a man (and God incarnate in a man as well) communicate with the Father? The manner of communion between the Father, the Son, and the Spirit in the Trinity is incomprehensible to us; but the God-Man Jesus Christ is humbled for our sake to such an extent that He also shares our manner of communion with the Father. As for the worship of Jesus Christ, the Holy Scripture says that it is precisely the belief that He is Lord that gives a person salvation. The Apostle Paul in his Epistles to the Romans (Rom 10:9), to the Philippians (Php 2:6-11), and to the Colossians says that the will of God regarding our salvation is that we worship God in Jesus Christ, since "in Him dwells all the fullness of the Godhead bodily" (Col 2:9). Obviously, the opinion of Arius regarding the created nature of the Son of God radically contradicts these last words of the apostle.

The Holy Spirit, of course, can act in every person, and in many people at once, for He is Almighty! And the "divided tongues, as of fire" are only visible signs of His coming, not He Himself. Ultimately, I reply to letters from many people—does my personality thereby divide into separate pieces of paper?

It is truly important for us to know and accept what is expressed in the dogmatic teaching of the seven Ecumenical Councils, including the concept of the Trinity, first explicitly formulated by St. Theophilus of Antioch in the second half of the 2nd century. The Triunity of God means for us that He a) is not like us; b) transcends us and our understanding; c) has life in Himself; d) gives us the opportunity to share with Him the fullness of His life. This is in brief, of course. The Church's teaching on the Triune God is profound and significant enough to become acquainted with it through the Bible itself and specialized sources.

Everyone, of course, is free to choose their own confession. But it is important for Christians to remember that every dogmatic assertion has consequences in practical spiritual life, and these consequences must be seen and evaluated by their fruits.

You are almost right, with the exception of the word "punishment." It does not reflect the essence of the matter, and indeed the Lord, through the prophets, rejects such a way of reasoning. The Gospels quite definitively link the destruction of Jerusalem and the subsequent wave of the dispersion with the rejection of Christ. However, this was not a purposeful retribution for what the Jews had done; rather, I would call it the result of rejecting the Lord Jesus. It is highly significant that the Lord Himself speaks of this with tears, thereby setting an example for all His disciples for all time. The Jews themselves (non-Christians) of the second half of the 1st century AD associated the destruction of Jerusalem with the murder of James the Just, the brother of the Lord, the first bishop of Jerusalem.

The entire history of biblical faith (both Old Testament and New Testament) testifies that the betrayal of Christ's love and the substitution of faith with lesser things always leads people to disaster. So it was in the days of the fall of Samaria and the first destruction of Jerusalem by Nebuchadnezzar; so it was in the 1st century AD; and so it has been in the history of the Church. The issue, in fact, is not about punishment... Simply put, if we are not with God, we are defenseless against the evil that reigns in this world, and we ourselves only multiply it. However, two important points must be noted. On the one hand, the Bible tells us that the Lord judges each person individually, and not entire groups and nations. On the other hand, His relationship with the chosen people, judging by the words of the Apostle Paul, remains special, comparable (though not identical) only to the relationship between God and the Church. As far as the Apostle Paul can be understood, in his view the conversion of Israel will be the final, culminating moment of Salvation History, and through this the chosen people continue to serve God and other people.

Finally, the traditional notion that the Jews did not accept Christ is highly biased. After all, the Most Holy Virgin and Joseph the Betrothed, John the Baptist and all the apostles, and the majority of the early Christians were Jews. A portion of the Jews accepted Christ, and a portion did not; but was this not the case with everyone else as well? And to accept the New Covenant "collectively," as a nation, is fundamentally impossible; the Lord establishes it with each person individually.

Unlike the Old Covenant, the New Covenant is made with each person individually, regardless of a person's origin. Therefore, the New Covenant is always open to both Jew and Greek. The destiny of Israel as a nation remains, to a certain extent, mysterious. On the one hand, one might think that after the Death and Resurrection of Christ, Israel becomes a nation just like all the rest, and the Church becomes the chosen people, the New Israel. This is, at least, how the Church regards itself. At the same time, the Apostle Paul emphasizes that God's covenant is irrevocable, and Israel continues to fulfill a certain historical mission. Blindness in part has happened to Israel, Paul writes, temporarily, so that the Gentiles might enter into the covenant. After this, in the last days, Israel will be the last to enter into the New Covenant, and this will be the culminating seal of human history. Experience shows that Israel's relationship with God is both the same as everyone else's and yet unique. Christians consider it necessary to pray for God's will, mercy, and peace for all – and for Israel.