Filioque

===New Testament===
It is argued that in the relations between the persons of the [[Trinity]], one person cannot "take" or "receive" ({{lang|grc|λήμψεται}}) anything from either of the others except by way of procession.{{sfn|ODCC|2005|loc="Double Procession of the Holy Spirit"}} Biblical texts such as John 20:22,<ref>{{bibleverse|John|20:22}} ("He breathed on them and said: Receive the Holy Spirit"</ref> were seen by Fathers of the Church, especially [[Athanasius of Alexandria]], [[Cyril of Alexandria]] and [[Epiphanius of Salamis]] as grounds for saying that the Spirit "proceeds substantially from both" the Father and the Son.<ref>Maximus the Confessor, ''Letter to Marinus'' (PG 91:136), cited in {{harvtxt|Meyendorff|1987|p=93}}</ref> Other texts that have been used include Galatians 4:6,<ref>{{bibleverse|Galatians|4:6}}</ref> Romans 8:9,<ref>{{bibleverse|Romans|8:9}}</ref> Philippians 1:19,<ref>{{bibleverse|Philippians|1:19}}</ref> where the Holy Spirit is called "the Spirit of the Son", "the Spirit of Christ", "the Spirit of Jesus Christ", and texts in the [[Gospel of John]] on the sending of the Holy Spirit by Jesus,<ref>{{bibleverse|John|14:16}}; {{bibleverse|John|14:26}}; {{bibleverse|John|15:26}}</ref> and John 16:7.<ref>{{bibleverse|John|16:7}}</ref>{{sfn|ODCC|2005|loc="Double Procession of the Holy Spirit"}} Revelation 22:1<ref>{{bibleverse|Revelation|22:1}}</ref> states that the river of the Water of Life in Heaven is "flowing from the throne of God and of the [[Lamb of God|Lamb]]", which may be interpreted as the Holy Spirit proceeding from both the Father and the Son. Tension can be seen in comparing these two passages:
* John 14:26 NASB – [26] "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you."
* John 15:26 NASB – [26] "When the Helper comes, whom I will send to you from the Father, [that is] the Spirit of truth who proceeds from the Father, He will testify about Me"

Siecienski asserts that "the New Testament does not explicitly address the procession of the Holy Spirit as later theology would understand the doctrine", although there are "certain principles established in the New Testament that shaped later Trinitarian theology, and particular texts that both Latins and Greeks exploited to support their respective positions vis-à-vis the {{lang|la|Filioque}}".{{sfn|Siecienski|2010|p=17}} In contrast, [[Veli-Matti Kärkkäinen]] says that Eastern Orthodox believe that the absence of an explicit mention of the double procession of the Holy Spirit is a strong indication that the {{lang|la|Filioque}} is a theologically erroneous doctrine.{{sfn|Kärkkäinen|2010|p=276}}