Who can comprehend the nature of God? Of course, only God Himself...
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 ( 10:9), to the Philippians ( 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" ( 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.
2
2:6 So walk in him - In the same faith, love, holiness.
2:7 Rooted in him - As the vine. Built - On the sure foundation.
2:8 Through philosophy and empty deceit - That is, through the empty deceit of philosophy blended with Christianity. This the apostle condemns,
2:9 For in him dwelleth - Inhabiteth, continually abideth, all thefulness of the Godhead. Believers are "filled with all the fulness of God," Eph 3:19.But in Christ dwelleth all the fulness of the Godhead; the most full Godhead; not only divine powers, but divine nature, Col 1:19.Bodily - Personally, really, substantially. The very substance of God, if one might so speak, dwells in Christ in the most full sense.
2:10 And ye - Who believe. Are filled with him - Joh 1:16. Christ is filled with God, and ye arefilled with Christ. And ye are filled by him.The fulness of Christ overflows his church, Psa 133:3.He is originally full. We are filled by him with wisdom and holiness. Who is the head of all principality and power - Of angels as well as men Not from angels therefore, but from their head, are we to ask whatever we stand in need of.
2:11 By whom also ye have been circumcised - Ye have received the spiritual blessings typified of old by circumcision.With a circumcision not performed with hands - By an inward, spiritual operation. In putting off, not a little skin, but the whole body of the sins of the flesh - All the sins of your evil nature. By the circumcision of Christ - By that spiritual circumcision which Christ works in your heart.
2:12 Which he wrought in you, when ye were as it were buried with him in baptism - The ancient manner of baptizing by immersion is as manifestly alluded to here, as the other manner of baptizing by sprinkling or pouring of water is, Heb 10:22. But no stress is laid on the age of the baptized,or the manner of performing it, in one or the other; but only on our being risen with Christ, through the powerful operation of God in the soul; which we cannot but know assuredly, if it really is so: and if we do not experience this, our baptism has not answered the end of its institution. By which ye are also risen with him - From the death of sin to the life of holiness.It does not appear, that in all this St. Paul speaks of justification at all, but of sanctification altogether.
2:13 And you who were dead - Doubly dead to God, not onlywallowing in trespasses, outward sins, but also in the uncircumcision of your flesh - A beautiful expression for original sin, the inbred corruption of your nature, your uncircumcised heart and affections. Hath he - God the Father. Quickened together with him - Making you partakers of the power of his resurrection. It is evident the apostle thus far speaks, not of justification, but of sanctification only.
2:14 Having blotted out - in consequence of his gracious decrees, that Christ should come into the world to save sinners, and that whosoever believeth on him should have everlasting life. The handwriting against us - Where a debt is contracted, it is usually testified by some handwriting; and when the debt is forgiven, the handwriting is destroyed, either by blotting it out, by taking it away, or by tearing it. The apostle expresses in all these three ways, God's destroying the handwriting which was contrary to us, or at enmity with us.This was not properly our sins themselves, (they were the debt,) but their guilt and cry before God.
2:15 And having spoiled the principalities and powers - The evil angels, of their usurped dominion. He - God the Father.Exposed them openly - Before all the hosts of hell and heaven.Triumphing over them in or by him - By Christ. Thus the paragraph begins with Christ, goes on with him, and ends with him.