By the way, the concepts of “God’s name,” “God’s glory” are very frequent in the Gospel of John, unlike other Gospels (Matthew, Mark, Luke), where they are extremely rare or completely absent. Glory and name in the Bible are identical concepts (synonyms). The Name of God (YHWH) is a promise of God’s presence (in communication) and an indication of God’s absolute freedom. Sensible presence of God (epiphany, Theophany) is called in the Bible: in Hebrew – kabod, shekhina, in Ukrainian – glory. (The halo in icons is a symbol that God is active in the saint, in him there is God’s presence, and this is called God’s glory). Since “Glory” means the sensibly perceived presence of God, to glorify the saints (as the final stage of canonization) means to recognize God’s presence in these people (I in You, and You in Me, and We in them (saints, that is Christians). And God’s presence means God’s name (YHWH – I am with you; Christians, those who bear the name of Christ, are those in whom Christ lives, not they themselves (“it is no longer I who live, but Christ lives in me”)). Name and presence of glory in the Bible are identical, this is one and the same (indicating the same reality). Therefore, in the Gospel of John, the name is at the very center, it means God’s presence in Jesus Christ (He walks on the sea, as once the pillar of fire). Therefore, the concepts of Name and Glory are the key words-symbols of the verbal Icon of the Gospel of John (the key terms of the theology of the evangelist John) and are encountered very often: “And the Word became flesh… and we saw His glory,” “Jesus answered: if I glorify Myself, My glory is nothing, My Father who glorifies Me (that is, He appears in Me),” “Believe and you will see the glory of God (that is, God’s presence),” “Father, glorify Your name… and I have glorified it, and I will glorify it again,” “The glory You gave Me, and I passed it on to them,” “Father, those whom You have given Me, I desire that they also may be with Me, to see My glory (that is, that He is God, that God appears in Him)”; the same with the name: “Father, glorify Your name…,” “I have revealed Your name to people (that is, I have shown You Yourself, Your presence, because the name is the promise of God’s presence; He (Jesus
) is the name of God (YHWH), as once in the burning bush, as in the pillar of fire, so in Jesus Christ)” and so on.
And now, let’s illustrate the absurdity of scholasticism and the tailoring of doctrine to suit one’s passions and godlessness (i.e., “we are sinners, not pagans!?” according to so-called “Christians,” priests-sacrificers). Pagans called “Christians” in their dogmatics (ideological books) teach about two bestowals of the Holy Spirit: the first to the Church in general, as an organization, an institution, and the second to each member of the Church individually (personally), that is, a personal Pentecost. They derive these fantasies from the New Testament Scriptures: the first from the Gospel of John (John 20:19-23), and the second from the Acts of the Apostles (Acts 2:1-4). Pagans say that these are two different bestowals of the Holy Spirit (and not the same event, as known and proclaimed by the Church, Christians (Spirit-bearers, Spirit-seers), it is just symbolically depicted differently on various icons-witnesses (of the first Christians), according to the intention of the iconographer-evangelist-apostle). One of the reasons for this delusion (regarding this issue) is that scholastics (“Christians,” “theologians”) perceive all 27 books bound into one book called the New Testament as separate chapters (historical, documentary, stenographic books, in which the chapters complement each other like different testimonies of different people (one saw one thing, and another saw another, or several witnesses talk about the same thing, etc.), which help to form a general picture), and not as independent, complete books-icons (Icons of Jesus Christ and life in Christ-Eucharist, in the Holy Spirit; especially the four books titled “Gospel of …” and the Apocalypse, as we saw in the example of the structure of the Gospel of John). Since, in the usual sequence of New Testament books, the Gospel of John precedes the Acts of the Apostles, the “wise ones” conclude that John 20:19-23 and Acts 2:1-4 speak of different bestowals of the Holy Spirit (at different times!? First to the Church as a whole, collectively, as an assembly (John 20:19-23), and then individually (personal Pentecost) to each member of the Church (Acts 2:1-4))!? These fantasies do not withstand even elementary scholastic (logical) criticism. Among the books of the New Testament, the historically first are the letters of the Apostle Paul, and the Gospel of John and the Apocalypse were written last (that is, the Gospel of Luke and the Acts of the Apostles (which, by the way, if we consider (as pagans do) the books of the New Testament (27) as chapters, should be placed together as the first and second volumes) were written earlier). Did Luke, who meticulously researched everything (all written testimonies – lists-icons of the testimonies of early Christians, being himself an iconographer-theologian), not mention a special bestowal of the Holy Spirit to the Church as an organization if it were indeed the case? But the writings of Luke (the Gospel and Acts) are two complete icons-testimonies of the advent of the Kingdom of God and the life in the Kingdom of God (in the Holy Spirit) of Christians! Therefore, the Apostle John did not add to his Icon what was not depicted in Luke or other testimonies of the Eucharistic communities! He (like all other apostles) wrote a complete icon of YHWH (in chiastic structure-form – frame), on which this fragment (20:19-23) is the Mystery of Pentecost, which the Apostle Luke depicted in Acts 2:1-4. Thus, the Holy Spirit is poured out on all flesh (the Kingdom of God has come and is given to all – see Part II in detail), but He is accepted by the hypostasis only in the Parish-Eucharist by a humble and contrite heart with a catholic consciousness (see Part II). The Church is a gathering of Christians, that is, those who have accepted the Holy Spirit (those who are conceived of God by the Holy Spirit). Therefore, the Holy Spirit is not given to the institution (or hierarchy) as an impersonal force that it possesses by “the power given to it” (see all the magical formulas of the sacraments in Catholicism: I…, by the power given to me… marry, … absolve, … forgive, etc.). But pagans (“Christians,” especially the hierarchy of stewards) who know neither the Scriptures nor the Power of God, invented this teaching (two different bestowals of the Holy Spirit), which is designed to keep stewards in the status of lords (spiritual, clergy), who possess the Holy Spirit regardless of their spiritual state (even if they are of the spirit of the antichrist!?). But priests-sacrificers interpreted the Scriptures (specifically John 20:19-23) in a way that suits them, to cover up their sins and godlessness, and to say (to acknowledge, because even the most shameful, grievous sins of priests are obvious to everyone! There is nowhere to hide, so a teaching is needed that will guarantee the last sinner-godless person (a priest who has not yet been prohibited from serving as a steward-overseer) the possession of grace, “the power (force) given to him (magically!?)), that they are sinners (but Christians do not sin!?), but they are graceful!? So, this teaching is neither in the Scriptures nor in the God-revelation (Theology, Tradition of the Church – the Power of the Holy Spirit). But where in the UOC KP will you find scholars of the Scriptures (at least according to the flesh, according to the letter), and talking about the Power of the Holy Spirit (Which is actualized in the Eucharist, in parish-eucharistic life) in the KPTA (in the UOC KP) is a pointless task! By their fruits, you will recognize them!