Attached: Filique Truth Exposed.jpg (450x358, 26.13K)
Truly I say to you, all sins shall be forgiven the sons of men...
Dominic Turner
Angel Wilson
Grayson Hall
Lutheranism.
Jaxson Miller
Ah, so completely irrelevant. Got it.
Nicholas Long
First, allow me to pray that I have not spoken wrongly about our Lord. Whatever I have written here that is correct, may He proclaim it to the whole world through His Church, and whatever I have written here that is false, may He erase it from memory and correct me with punishment so that I may not fall into heresy. "Heresy is to be separated from God, and I do not want to be separated from God." (St. Abba Agatho)
Left: The Father is the sole cause, and the Son and the Spirit are His two hands - the Son being begotten of Him alone, the Spirit proceeding from Him alone. See: St. Irenaeus of Lyons, St. Gregory of Nazianzus, St. Photius. The Son (1 John 2:1) and the Holy Spirit (John 14:16) are the two Paracletes by which God unites us back to Himself.
Middle: The Son is the One upon Whom the fullness of the divinity dwells bodily. He is sent onto His mission by the Holy Spirit (Luke 1:35; Matthew 4:1), and in return He sends the Holy Spirit onto the world in the economy (John 20:21-23) and to the Father in the Trinity (Matthew 27:50).
Right: The Holy Spirit proceeds from the Father to rest in the Son (Matthew 3:16-17) and is sent by the Son back to the Father (Matthew 27:50), therefore being the bond of love between the lover and the loved. Furthemore the Holy Spirit is sent by the Son onto His disciples so that they may taste of this inner Trinitarian love and receive the Father and the Son, Whom the Holy Spirit comprehends the relationship of. (John 14:23)
In my opinion, these are the truths that the Fathers have attempted to express in several different ways, in Greek and in Latin. This is how we must understand the Greeks saying:
(cont)
Gabriel Young
And how we must understand the Latins saying:
And how we must understand the common agreement on what the filioque means according to St Maximus the Confessor:
And Anastasius Bibliothecarius:
Logan Cox
I will note also that it is not as if these truths were completely lost in either Orthodoxy or Catholicism.
While the Orthodox have had a tendency to interpret every reference to the Spirit's relationship to the Son being purely temporal, as if they had no eternal relationship, recent appreciation of the theology of the Latin fathers as well as that of St. Gregory of Cyprus and St. Gregory Palamas has changed this.
St Gregory of Cyprus says:
And St Gregory Palamas says:
And while it is unacceptable for the Orthodox that Catholics call the Son a cause of the Holy Spirit, Catholics nonetheless acknowledge that the Spirit is also said to rest upon the Son, and even more importantly that the Spirit doesn't proceed from the Son exactly as He proceeds from the Father, and perhaps most importantly of all, that the Latin term of "procession" is much more general than the Greek term of "procession".