Filioque

====Eastern Orthodox view of Roman Catholic theology====
Eastern Orthodox theologians (e.g. Pomazansky) say that the Nicene Creed as a [[Symbol of Faith]], as [[dogma]], is to address and define church theology specifically the Orthodox Trinitarian understanding of God. In the hypostases of God as correctly expressed against the teachings considered outside the church. The Father [[Hypostatic union|hypostasis]] of the Nicene Creed is the origin of all. Eastern Orthodox theologians have stated that New Testament passages (often quoted by the Latins) speak of the economy rather than the ontology of the Holy Spirit, and that in order to resolve this conflict Western theologians made further doctrinal changes, including declaring all persons of the Trinity to originate in the essence of God (the heresy of [[Sabellianism]]).{{sfn|Lossky|1997|pp=48–57}} Eastern Orthodox theologians see this as teaching of philosophical speculation rather than from [[Theoria#Eastern Orthodox Church|actual experience of God via ''theoria'']].

The Father is the eternal, infinite and uncreated reality, that the Christ and the Holy Spirit are also eternal, infinite and uncreated, in that their origin is not in the ''[[ousia]]'' of God, but that their origin is in the [[hypostasis (philosophy)|hypostasis]] of God called the Father. The double procession of the Holy Spirit bears some resemblance{{efn|Photius states in section 32 "And again, if the Spirit proceeds from the Father, and the Son likewise is begotten of the Father, then it is in precisely this fact that the Father's personal property is discerned. But if the Son is begotten and the Spirit proceed from the Son (as this [[delirium]] of theirs would have it) then the Spirit of the Father is distinguished by more personal properties than the Son of the Father: on the one hand as proceeding from the equality of the Son and the Spirit, the Spirit is further differentiated by the two distinctions brought about by the dual procession, then the Spirit is not only differentiated by more distinctions than the Son of the Father, but the Son is closer to the Father's essence. And this is so precisely because the Spirit is distinguished by two specific properties. Therefore He is inferior to the Son, Who in turn is of the same nature as the Father! Thus the Spirit's equal dignity is blasphemed, once again giving rise to the Macedonian insanity against the Spirit."{{sfn|Farrell|1987|pp=75–76}}}} to the teachings of [[Macedonius I of Constantinople]] and his sect called the [[Pneumatomachians]] in that the Holy Spirit is created by the Son and a servant of the Father and the Son. It was Macedonius' position that caused the specific wording of the section on the Holy Spirit by St [[Gregory of Nyssa]] in the finalized [[Nicene creed]].{{sfn|Pomazansky|1984|loc=[http://www.intratext.com/IXT/ENG0824/_P17.HTM "The equality of honor and the Divinity of the Holy Spirit"]}}{{efn|"However, the chief of the heretics who distorted the apostolic teaching concerning the Holy Spirit was" [[Macedonius I of Constantinople]], in the 4th century, who found followers "among former Arians and Semi-Arians. He called the Holy Spirit a creation of the Son, and a servant of the Father and the Son. Accusers of his heresy were" Church Fathers like [[Basil of Caesarea]], [[Gregory of Nazianzus]], [[Athanasius of Alexandria]], [[Gregory of Nyssa]], [[Ambrose]], [[Amphilochius of Iconium]], [[Diodorus of Tarsus]], "and others, who wrote works against the heretics. The false teaching of Macedonius was refuted first in a series of local councils and finally at" Constantinople I. "In preserving Orthodoxy," Nicaea I completed the Nicaean Symbol of Faith "with these words: 'And in the Holy Spirit, the Lord, the Giver of Life, Who proceedeth from the Father, Who with the Father and the Son is equally worshiped and glorified, Who spake by the Prophets', as well as those articles of the Creed which follow this in the Nicaean-Constantinopolitan Symbol of Faith."{{sfn|Pomazansky|1984|loc=[http://www.intratext.com/IXT/ENG0824/_P17.HTM "The equality of honor and the Divinity of the Holy Spirit"]}}}}

The following are some Roman Catholic dogmatic declarations of the ''Filioque'' which are in contention with Eastern Orthodoxy:
# The [[Fourth Council of the Lateran]] (1215): "The Father is from no one, the Son from the Father only, and the Holy Spirit equally from both."{{sfn|DH|2012|loc=n. 800}}
# The [[Second Council of Lyon]], session 2 (1274): "{{interp|We confess faithfully and devoutly that}} the Holy Spirit proceeds eternally from Father and Son, not as from two principles, but as from one, not by two spirations, but by one only."{{sfn|DH|2012|loc=n. 850}}
# The Council of Florence, session 6 (1439):  "We declare that when holy doctors and fathers say that the Holy Spirit proceeds from the Father through the Son, this bears the sense that thereby also the Son should be signified, according to the Greeks indeed as cause, and according to the Latins as principle of the subsistence of the Holy Spirit, just like the Father."<ref>{{cite web |url=http://www.ewtn.com/library/councils/Florence.htm#3 |title=Eccumenical Council of Florence and Council of Basel |publisher=Ewtn.com |access-date=25 April 2013 |archive-date=25 April 2009 |archive-url=https://web.archive.org/web/20090425150516/http://www.ewtn.com/library/COUNCILS/FLORENCE.HTM#3 |url-status=dead }}</ref>
# The Council of Florence, session 8 in ''[[Bull of Union with the Greeks|Laetentur Caeli]]'' (1439), on union with the Greeks: "The Holy Spirit is eternally from Father and Son; He has his nature and subsistence at once (simul) from the Father and the Son. He proceeds eternally from both as from one principle and through one spiration. ... And, since the Father has through generation given to the only-begotten Son everything that belongs to the Father, except being Father, the Son has also eternally from the Father, from whom he is eternally born, that the Holy Spirit proceeds from the Son."{{sfn|DH|2012|loc=nn.1300–1301|ps=, quoted in {{Cite CCC|2.1|246}}}}
# The Council of Florence, session 11 (1442), in ''Cantate Domino'', on union with the Copts and Ethiopians: "Father, Son and Holy Spirit; one in essence, three in persons; unbegotten Father, Son begotten from the Father, holy Spirit proceeding from the Father and the Son; ... the Holy Spirit alone proceeds at once from the Father and the Son. ... Whatever the Holy Spirit is or has, he has from the Father together with the Son. But the Father and the Son are not two principles of the Holy Spirit, but one principle, just as the Father and the Son and the Holy Spirit are not three principles of creation but one principle."{{sfn|DH|2012|loc=nn.1330–1331}}
# In particular the condemnation,{{sfn|NAOCTC|2003}} made at the Second Council of Lyons, session 2 (1274), of those "who {{interp|presume to}} deny that the Holy Spirit proceeds eternally from the Father and the Son or who {{interp|rashly dare to}} assert that the Holy Spirit proceeds from the Father and the Son as from two principles, not from one."{{sfn|DH|2012|loc=n. 850}}

In the judgment of these Orthodox,{{Who|date=December 2015}} the Roman Catholic Church is in fact teaching as a matter of Roman Catholic dogma that the Holy Spirit derives his origin and being (equally) from both the Father and the Son, making the ''Filioque'' a double procession.{{efn|Lossky wrote: "If the Holy Spirit proceeds from the Father alone, as the hypostatic cause of the consubstantial hypostases, we find the 'simple Trinity', where the monarchy of the Father conditions the personal diversity of the Three while at the same time expressing their essential unity."{{sfn|Lossky|2003|p=176}}}}{{sfn|Kulakov|2007|p=177}}{{discuss|section=Lossky in Kulakov}}.

They{{Who|date=December 2015}} perceive the West as teaching through more than one type of theological ''Filioque'' a different origin and cause of the Holy Spirit; that through the dogmatic Roman Catholic ''Filioque'' the Holy Spirit is subordinate to the Father and the Son and not a free, independent and equal to the Father hypostasis that receives his uncreatedness from the origin of all things, the Father hypostasis. Trinity expresses the idea of message, messenger and revealer, or mind, word and meaning. Eastern Orthodox Christians believe in one God the Father, whose person is uncaused and unoriginate, who, because He is love and communion, always exists with His Word and Spirit.{{efn|In the Byzantine period the Orthodox side accused the Latin speaking Christians, who supported the ''Filioque'', of introducing two Gods, precisely because they believed that the ''Filioque'' implied two causes – not simply two sources or principles – in the Holy Trinity. The Greek Patristic tradition, at least since the Cappadocian Fathers identified God with the person of the Father, whereas, Augustine seems to identify him with the one divine substance (the ''deitas'' or ''divinitas'').{{efn|Gregory Palamas asserted, in 1351, "that the Holy Spirit 'has the Father as foundation, source, and cause', but 'reposes in the Son' and 'is sent – that is, manifested – through the Son'. (ibid. 194) In terms of the transcendent divine energy, although not in terms of substance or hypostatic being, 'the Spirit pours itself out from the Father through the Son, and, if you like, from the Son over all those worthy of it', a communication which may even be broadly called 'procession' (ekporeusis)."}}{{refn|Gregory Palamas, ''Confession'' (PG 160:333–352), quoted in {{harvtxt|NAOCTC|2003}} from trans. in {{harvtxt|Meyendorff|1974|pp=231–232}}}}}}