Eastern Orthodox teaching regarding the Filioque

2423:"A Lutheran-Orthodox Common Statement on Faith in the Holy Trinity," paragraph 11. This would seem to be an expression of what Kallistos Ware calls the "rigorist" position within the Orthodox Church. ("Christian Theology in the East," in A History of Christian Doctrine, edited by Hubert Cunliffe-Jones , p. 209.) Ware maintains that a more "liberal" position on this issue is "also held by many Orthodox at the present time." He writes that "According to the 'liberal' view, the Greek and the Latin doctrines on the procession of the Holy Spirit may both alike be regarded as theologically defensible. The Greeks affirm that the Spirit proceeds from the Father through the Son, the Latins that He proceeds from the Father and from the Son; but when applied to the relationship between Son and Spirit, these two prepositions 'through' and 'from' amount to the same thing." (Ware, p. 208) 3288:"John of Damascus, who gave the doctrine of the Greek fathers its scholastic shape, about a.d. 750, one hundred years before the controversy between Photius and Nicolas, maintained that the procession is from the Father alone, but through the Son, as mediator. The same formula, Ex Patre per Filium, was used by Tarasius, patriarch of Constantinople, who presided over the seventh oecumenical Council (787), approved by Pope Hadrian I., and was made the basis for the compromise at the Council of Ferrara (1439), and at the Old Catholic Conference at Bonn (1875). Photius and the later Eastern controversialists dropped or rejected the per Filium, as being nearly equivalent to ex Filio or Filioque, or understood it as being applicable only to the mission of the Spirit, and emphasized the exclusiveness of the procession from the Father" ( 96: 2442:

Anglican-Orthodox Doctrinal Commission. He himself seems critical of the implications of the filioque. See pp. 95-96. while welcome, essentially depends on whether or not the filioque is at least consistent with dogmatic truth as officially promulgated by the ecumenical synods. Neither the filioque formula nor the interpretations in support of it or against it can be regarded as theologoumena, as some would have it, unless they can be clearly shown at least not to be opposed to early Christian doctrine and the Nicene Creed. Theologoumena cannot contradict promulgated dogmatic truth for otherwise, as Stăniloae observes, "it would be impossible to tell the difference between a theologoumenon and an error."

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teaching that the Holy Spirit proceeds from the Son as well as from the Father to be one which they can accept. This teaching is opposed to the monarchy of the Father and to the equality of the Spirit to the Father and the Son as a hypostasis or person distinct from both, as expressed by the original Creed. ... That the Holy Spirit eternally comes forth from the Son, so as to depend for his being and his possession of the one divine nature on the Son as well as on the Father, is a teaching which Orthodox uniformly oppose. This would seem to be an expression of what Ware calls the

1988:, 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." 2058:– a permissible theological opinion. Since a theologoumenon is a theological opinion on what is defined outside of dogma, in the case of any Orthodox theologians open to the filioque as opinion, it is unclear if they would accept that the filioque ever be added into the Creed for the whole church, or just something exclusive for the Latin language based church of the West. For Vasily Bolotov this is confirmed by other sources, even if they do not themselves adopt that opinion. Though Bolotov firmly rejects the Filioque in the procession of the Spirit from the Father. 2342:, "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." 2081:, is not a heresy or even a dogmatic error. It is a difference of theological opinions which was dogmatized prematurely and erroneously. There is no dogma of the relation of the Holy Spirit to the Son, and therefore particular opinions on this subject are not heresies but merely dogmatic hypotheses, which have been transformed into heresies by the schismatic spirit that has established itself in the Church and that eagerly exploits all sorts of liturgical and even cultural differences. 2285:

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." to the teachings of

4690: 3018: 1839:, when he called the Word and the Spirit "the two hands of God". They interpret the phrase "monarchy of the Father" differently from those who see it as not in conflict with a procession of the Holy Spirit from the Father through or from the Son. As the Father has given to the Son everything that belongs to the Father, except being Father (see examples given above of those who in this way uphold the monarchy of the Father). 24: 1567:

Holy Spirit which proceeds from the Father and the Son", does not mean that the Holy Spirit now has two origins, is the position the West took at the Council of Florence, as the Council declared the Holy Spirit "has His essence and His subsistent being from the Father together with the Son, and proceeds from both eternally as from one principle and a single spiration.

1668:) of being; this concept is translated as the word "person" in the West. Each hypostasis of God is a specific and unique existence of God. Each has the same essence (coming from the origin, without origin, Father (God) they are uncreated). Each specific quality that constitutes a hypostasis of God, is non-reductionist and not shared. 1974:(1439), on union with the Greeks: "We declare that when holy Doctors and Fathers say that the Holy Spirit proceeds from the Father through the Son, this tends toward that understanding which signifies that the Son, like the Father, is also what the Greeks call 'cause' and the Latins 'principle' of the subsistence of the Holy Spirit. 2149:– that the Latin contention "was reasonably considered by the Orthodox as leading to the confusion of the three hypostatic persons with the common attributes of each person, and to their manifestations and relations with the world." Farrell wrote that controversy between Cyril and Theodoret "should not be dismissed too lightly." 2028:"The Great Maximus, the holy Tarasius, and even the saintly John recognize that the Holy Spirit proceeds from the Father, from whom it subsists in terms of its hypostasis and the cause of its being. At the same time, they acknowledge that the Spirit is given, revealed, and, manifeste, comes forth, and is known through the Son." 1887:. Photius stated that this was not the eternal Trinitarian relationships that was actually the thing being defined in the Creed. The Nicene Creed in Greek, speaks of the procession of the Holy Spirit "from the Father", not "from the Father alone", nor "From the Father and the Son", nor "From the Father through the Son". 4935:. Paris: Beauschesne, 1978. This work is still valuable for understanding cultural and theological estrangement of East and West by the turn of the millennium. Now, it is evident that neither side understood the other; both Greek and Latin antagonists assumed their own practices were normative and authentic. 4758:. Congar is widely considered the most important Roman Catholic ecclesiologist of the twentieth century. He was influential in the composition of several Vatican II documents. Most important of all, he was instrumental in the association in the West of pneumatology and ecclesiology, a new development. 2284:

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,

2214:

Photios' position that, "the Spirit proceeds from the Father alone," intends not to deny the intimate relations between the generation of the Son and the procession of the Spirit. It is only to make utterly explicit that the Father alone causes the existence of both the Son and the Spirit. Conferring

2021:

In St Gregory of Palamas' Tomus (1351) on the issue of the Filioque he very clearly denotes the distinctions of the Eastern and Western churches positions on the procession of the Holy Spirit here St Gregory was not only following the Eastern Tradition of what was addressed in the Nicene Creed by the

1991:

In particular the condemnation, made at the Second Council of Lyons, session 2 (1274), of those "who [...] deny that the Holy Spirit proceeds eternally from the Father and the Son or who [...] assert that the Holy Spirit proceeds from the Father and the Son as from two principles, not

1834:

Eastern Orthodox theologians maintain that by the expression "from the Father alone", and Photius' opposition to the Filioque, Photius was confirming what is Orthodox and consistent with church tradition. They draw the teaching of the Father as cause alone (their interpretation of the Monarchy of the

1818:

Photius as well as the Eastern Orthodox, have never seen the need, nor ever suggested the word "alone" be added to the Creed itself. With this, the Eastern Orthodox Church generally considers the added Filioque phrase "from the Father and the Son" to be heretical, and accordingly procession "from the

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that hold to a "strict traditionalism going back to Photius" and other scholars that are "not so adamantly opposed (to the filioque)". Vladimir Lossky asserted that any notion of a double procession of the Holy Spirit from both the Father and the Son was incompatible with Orthodox theology. Orthodox

3004:

Cyril speaks of the Spirit being proper, not only to the Father, but also to the Son. On occasion he speaks of the Spirit proceeding from the Father and the Son, but more commonly he uses the phrase, 'from the Father through the Son'. There is a continuity for Cyril between 'theology' and 'economy',

1918:

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,

1781:

Photius insisted on the expression "from the Father" and excluded "through the Son" (Christ as co-cause of the Holy Spirit rather than primary cause) with regard to the eternal procession of the Holy Spirit : "through the Son" applied only to the temporal mission of the Holy Spirit (the sending

2410:

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,

2012:

the Holy Spirit is subordinate to the Father and the Son and not a free and 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.

1721:

of erroneously teaching that the Son has a role in the origin of the Holy Spirit. In fact, several statements by Cyril exist in which he fleetingly declares that the Holy Spirit issues from the Father and the Son (with similar statements that the Spirit issues from the Father through the Son) in an

1675:

of the Trinity that was defined in the finalized Nicene Creed. The economy of God, as God expresses himself in reality (his energies) was not what the Creed addressed directly. Nor the specifics of God's interrelationships of his existences, is again not what is defined within the Nicene Creed. The

1750:

in Occidental Orthodoxy and the Roman Church. Cyril spoke of the matter of which Theodoret accused him as a misunderstanding. Cyril himself taught that the Latin teaching of the procession of the Holy Spirit from the Father and the Son appears to confuse the three hypostases of God with the common

1566:

is that the Holy Spirit originates, has his cause for existence or being (manner of existence) from the Father alone as "One God, One Father" and that the filioque confuses the theology as it was defined at the councils at both Nicea and Constantinople. The position that having the creed say "the

2441:

Similarly the Anglican consideration to remove the filioque from the Creed but at the same time to continue to affirm its theological value as a complementary Western understanding of the Holy Trinity. Allchin reports the official proposal to the Anglican Church by the Anglican membership of the

1980:

The Council of Florence, session 8 in (1439), on : "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

2224:

Under the heading of the Roman Catholic teaching of the filioque Evangelical Lutheran Church in America and of the Standing Conference of Canonical Orthodox Bishops in the Americas approved "A Lutheran-Orthodox Common Statement on Faith in the Holy Trinity. 1998. The Orthodox do not regard the

2188:

The authority of the Nicene Creed, and the Greek fathers, especially Athanasius, Gregory Nazianzen, Chrysostom, Theodore of Mopsuestia, Theodoret of Cyrus, and John of Damascus. The Antiochean school is clearly on the Greek side; but the Alexandrian school leaned to the formula through the Son

1647:

In Eastern Orthodoxy, theology starts with the Father hypostasis, not the essence of God, since the Father is the God of the Old Testament. The Father is the origin of all things and this is the basis and starting point of the Orthodox trinitarian teaching of one God in Father, one God, of the

2144:

Joseph Farrell wrote that "it may be that" Cyril "understand the procession of the Holy Spirit in the filioquist sense," but in Farrell's opinion, Cyril "could have intended to denote the sending of the Spirit in the economy. This would seem to correspond better with" what Cyril wrote to

4830:

20:1 (January, 2004), 23–50. Reconsideration of the views of Aquinas, especially on deification and grace, as well as his Orthodox critics. The author suggests that Aquinas may have a more accurate perspective than his critics, on the systematic questions of theology that relate to the

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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

2374:

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

1591:, sometimes referred to as the Three Pillars of Orthodoxy. However, the statement 'The Holy Spirit proceeds from the Father and the Son' can be understood in an Orthodox sense if it is clear from the context that 'procession from the Son' refers to the sending forth of the Spirit 1976:

And since the Father himself has given to his only begotten Son, in generating him, all that the Father has except being the Father, the Son himself eternally has from the Father, from whom he is eternally generated, precisely this: that the Holy Spirit proceeds from the

1846:(which states the essence of God and not the Father is the origin of, the Father, Son and Holy Spirit). The idea of Photius having invented that the Father is sole source of cause of the Holy Trinity is to attribute to him something that predates Photius' existence i.e. 2392:

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

2158:"Such are some of the reasons why Orthodox regard the filioque as dangerous and heretical. Filioquism confuses the persons, and destroys the proper balance between unity and diversity in the Godhead. ... Such in outline is the Orthodox attitude to the 1772:

John of Damascus' position stated that the procession of the Holy Spirit is from the Father alone, but through the Son as mediator, in this way differing from Photius. John of Damascus along with Photius, never endorsed the Filioque in the Creed.

2130:

In 451, Theodoret "was partially vindicated" by the Council of Chalcedon which acknowledged Theodoret's "orthodoxy on condition that he pronounce" Cyril's anathemas from 431 against Nestorius, "in effect repudiating his own accusations of

1981:

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."

2112:

Maximus the Confessor, "desiring to defend the Westerners, justified them precisely by saying that by the words 'from the Son' they intended to indicate that the Holy Spirit is given to creatures through the Son, that He is

1996:

In the judgment of these Orthodox, 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

1742:(553) declared anathema anyone who would defend the writings of Theodoret against Saint Cyril and his Twelve Anathemas, the ninth of which Theodoret had attacked for what it said of the procession of the Holy Spirit. (See 2937:

Congar recalls three Eastern Fathers of the church from the fourth to the eighth centuries who asserted in one way or another a certain origin in being of the Spirit from the Son within the Trinity: Cyril of Alexandria,

2314:, 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 2022:

Greek Fathers but he also clarifies what the divergent phrases of those in the East who appear to support the Filioque and what distinction is actually being made by the Eastern fathers who oppose the use of Filioque.

1068: 2178:

Nevertheless, the overall Eastern tradition, because it stresses the Scriptural and pre-Nicene teaching of the Monarchy of the Father, prefers St. Irenaeus' pyramid vision of the Word and Spirit as "the two hands of

1914:, 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 4383: 1767:

Of the Holy Ghost, we both say that He is from the Father, and call Him the Spirit of the Father; while we nowise say that He is from the Son, but only call Him the Spirit of the Son. (Theol., lib. l.c. 11, v.

1730:

has been described as a restatement of Theodoret's. In spite of Theodoret's attack on him for saying "the Spirit has his existence either from the Son or through the Son", Cyril continued to use such formulae.

543: 1638:

as it was later understood in the West, although he witnesses to the important truth (often ignored in the East) that there is an eternal, and not simply economic, relationship of the Spirit to the Son."

1603:

in a context other than that of the Niceno-Constantinipolitan Creed and "defended the Filioque as a legitimate variation of the Eastern formula that the Spirit proceeds from the Father through the Son"

1842:

By insistence of the Filioque, Orthodox representatives say that the West appears to deny the monarchy of Father and the Father as principle origin of the Trinity. Which would indeed be the heresy of

1722:

intra-Trinitarian relationship. Antony Maas wrote that what Theodoret denied was not the eternal procession of the Holy Spirit from the Father and the Son, but only the claim that the Holy Spirit was

2411:'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)." 553: 4763: 2832: 2974:) of the Holy Spirit from the Father and the Son, or even from 'Both'. Orthodox polemicists try to show, with little success, that St. Cyril is referring only to temporary, 'economic' procession." 4479: 598: 603: 1786:. That any addition to the Creed would be to complicate and confuse an already very clear and simple definition of the ontology of the Holy Spirit that the Ecumenical Councils already gave. 2293:

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

573: 4803:. New Rochelle, New York: 1992. An apologetic response to polemical attacks. A useful book for its inclusion of important texts and documents; see especially citations and works by 2666: 1648:

essence of the Father (as the uncreated comes from the Father as this is what the Father is). In Eastern Orthodox theology, God's uncreatedness or being or essence in Greek is called

2013:

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.

1811:" arises from the fact that the Creed itself only has "from the Father". So that the word "alone", which Photius nor the Orthodox suggest be added to the Creed, has been called a " 3506: 888: 1965:, session 2 (1274): "[...] 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." 1676:

attempt to use the Creed to explain God's energies by reducing God existences to mere energies (actualities, activities, potentials) could be perceived as the heresy of semi-

2503: 2001:

a double procession. This being the very thing that Maximus the Confessor was stating in his work from the 7th century that would be wrong and that the West was not doing.

1933:

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

1876:), or the necessary eternal relationship between the Son and the Spirit, even though it was a traditional teaching of the previous Greek fathers," according to Siecienski. 593: 4391: 3659: 2964:, can present difficulties for the polemicists with the Catholics and lend support to the Filioque partisans, for it is his wont not only to call the Holy Spirit proper, 95: 663: 1789:

Photius' position has been called a reaffirmation of Orthodox doctrine of the Monarchy of the Father. Photius's position that the Holy Spirit proceeds from the Father

4053: 1807:

says that, while "verbally it may seem novel", it expresses in its doctrinal tenor the traditional teaching which is considered Orthodox. The phrase "from the Father

1502: 578: 4654: 1539: 940: 2215:

upon them all his attributes, and powers, except his hypostatic property, i.e., that he is the Father, the unbegotten, the source, origin, and cause of divinity.

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in the 2nd council of Constantinople. That the Monarchy of Father which is in the Nicene Creed, Photius (and the Eastern Orthodox) endorse as official doctrine.

583: 2233:

who taught the Holy Spirit proceeds from the being of God (as does Zizilious). Which is the Father expressed in the concept of the "monarchy of the Father" via

901: 1559:, however, was of the opinion that the Filioque did not represent an insurmountable obstacle to reunion of the Eastern Orthodox and Roman Catholic churches. 588: 400: 45: 3152: 2498:

Religious Bodies: 1906: Separate Denominations: History, Description, and Statistics William Chamberlin Hunt (Author), United States. Bureau Of The Census

2836: 787: 518: 4551: 4460: 4776:. A close examination of Karl Barth's defense of the filioque and why his position is closer to an Eastern perspective than has typically been assumed. 4108:

Denzinger, Heinrich; Hünermann, Peter; et al., eds. (2012). "Compendium of Creeds, Definitions, and Declarations on Matters of Faith and Morals".

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Stăniloae, Dumitru. "The procession of the Holy Spirit from the Father and His relation to the Son, as the basis of our deification and adoption". In

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to the Niceno-Constantinopolitan Creed has been condemned as heretical by many important Fathers and saints of the Eastern Orthodox Church, including

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Photius could concede that the Spirit proceeds through the Son in his temporal mission in the created order but not in his actual eternal being

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Pontifical Council for Promoting Christian Unity (1995-09-13). "The Greek and Latin traditions regarding the procession of the Holy Spirit".

1495: 1161: 4328: 2887:"The mystery of the Trinity according to Cyril of Alexandria: the deployment of the triad and its recapitulation into the unity of divinity" 2602: 491: 2092:

as having positive theological content. Ware suggests that the problem is of semantics rather than of basic doctrinal differences. Saint

1287: 694: 501: 236: 121: 4534:

Stylianopoulous, Theodore (1984). "The Filioque: dogma, theologoumenon or error?". In Stylianopoulos, Theodore G; Heim, S. Mark (eds.).

4703: 3499: 4538:. Holy Spirit Consultation, October 24–25, 1985, Brookline, Massachusetts. Brookline, MA: Holy Cross Orthodox Press (published 1986). 523: 335: 330: 3028: 1488: 679: 345: 294: 269: 4180: 3127:

The Christology of Theodoret of Cyrus: Antiochene Christology from the Council of Ephesus (431) to the Council of Chalcedon (451)

3085:. 2. Vol. 3. Translated by Jackson, Blomfield (American ed.). Buffalo: Christian Literature. pp. 9–11 – via 2683: 1191: 299: 1654:. Jesus Christ is the Son (God Man) of the uncreated Father (God). The Holy Spirit is the Spirit of the uncreated Father (God). 4662: 883: 840: 340: 259: 141: 2648: 2262:

identified God with the person of the Father, whereas, St. Augustine seems to identify him with the one divine substance (the

4773: 4372: 4351: 4280: 4236: 4169: 4087: 4019: 3998: 3453: 3396: 3219:. Fathers of the church. Vol. 2. Translated by Farrell, Joseph P. Brookline, MA: Holy Cross Orthodox Press. p. 39. 3135: 2997: 2898: 2538: 2476: 1468: 1186: 911: 906: 3076: 4978: 4543: 4257: 4061: 3388:

The Contentious Triangle: Church, State, and University : A Festschrift in Honor of Professor George Huntston Williams

2518: 2205:). The Greeks claim all the Greek fathers, and regard Augustin as the inventor of the Latin dogma of the double procession. 1458: 1448: 1275: 1052: 934: 152: 130: 3241:"History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590-1073. - Christian Classics Ethereal Library" 1738:(451), Theodoret finally pronounced an anathema on Nestorius. He died in 457. Almost exactly one hundred years later, the 4958: 1520: 1166: 4128: 1605: 4998: 4983: 4117: 3160: 1136: 1103: 893: 873: 476: 2698:

The Orthodox Church: An Introduction to Its History, Doctrine, and Spiritual ... By John Anthony McGuckin pg 170-171

4901: 4877: 4853: 4811:, Nikos A. Nissiotis, and Alexis Stawrowsky. The select bibliography is excellent. The author demonstrates that the 4590: 4524: 4503: 4415: 4317: 4298: 4252:. Translated by members of the Fellowship of St. Alban and St. Sergius. Cambridge, UK: James Clarke. pp. 48–57. 3965: 3853: 3354: 3224: 3059: 2930: 2787: 2758: 650: 3789: 3717: 1739: 966: 826: 763: 279: 4293:. Translated by Erickson, John H.; Bird, Thomas E. Crestwood, NY: St. Vladimir's Seminary Press. pp. 71–96. 3430:

Studia Patristica XIX, Papers presented to the Tenth International Conference on Patristic Studies in Oxford 1987

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Not all Orthodox theologians share the opinion of Lossky, Stăniloae, Romanides, and Pomazansky, who condemn the

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The Mystagogy of the Holy Spirit by St Photius pg 75-76 Publisher: Holy Cross Orthodox Press Language: English

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His broken body: understanding and healing the schism between the Roman Catholic and Eastern Orthodox Churches

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God, History, & Dialectic: The Theological Foundations of the Two Europes and Their Cultural Consequences

2163: 1970: 1955: 1680:. Eastern Orthodox theologians have complained about this problem in the Roman Catholic dogmatic teaching of 1634:'s Niceno-Constantinopolitan Creed of 381. Siecienski doubted that Gregory of Nyssa "would have accepted the 1303: 1231: 996: 4624:(IntraText CT ed.). Rome: Èulogos SpA (published 2007-05-29). pp. 52–61 – via intratext.com. 4754:. New York: Oxford University Press, 2004. See esp. pp. 75–79, for a summary of Congar's work on the 3880:

Donald M. Allchin, "The Filioque Clause: An Anglican Approach," Spirit of God, Spirit of Christ, pp. 85-87.

2863:. Vol. 4. Translated by Speirs, E B; Millar, James. London: Williams & Norgate. pp. 118–119. 2085:

As an Orthodox theologian, Bulgakov acknowledged that dogma can only established by an ecumenical council.

1473: 1046: 868: 284: 264: 244: 3153:"The View of the Coptic Orthodox Church concerning Theodore of Mopsuestia and Nestorius of Constantinople" 4926:

The Use of Maximus the Confessor's Writing on the Filioque at the Council of Ferrara-Florence (1438–1439)

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Lancelot Andrewes the preacher (1555-1626): the origins of the mystical theology of the Church of England

2310:"However, the chief of the heretics who distorted the apostolic teaching concerning the Holy Spirit was" 1958:(1215): "The Father is from no one, the Son from the Father only, and the Holy Spirit equally from both." 1580: 1423: 714: 289: 4708: 2815: 4815:

dispute is only understood as part of a dispute over papal primacy and cannot be dealt with apart from

2802: 1241: 863: 471: 428: 416: 79: 2046:. There is a liberal view within the Orthodox tradition which is more accepting of the Filioque. The 1894:

whose Monarchy of the Father is in contrast to subordinationism, as the Orthodox officially condemned

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Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283-1289)

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The activity and actuality of the Trinity in creation are called God's energies as God as creator is

1631: 927: 821: 674: 655: 365: 126: 2649:"The Orthodox Faith - Volume I - Doctrine - The Holy Trinity - One God: One Divine Nature and Being" 2246:

In the Byzantine period, the Orthodox side accused the Latin-speaking Christians, who supported the

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Enchiridion symbolorum: a compendium of creeds, definitions and declarations of the Catholic Church

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In the Byzantine period the Orthodox side accused the Latin speaking Christians, who supported the

2323: 1923:). Eastern Orthodox theologians see this as teaching of philosophical speculation rather than from 1714: 1353: 1091: 773: 684: 496: 481: 390: 370: 360: 217: 136: 4431:. Translated by Rose, Seraphim (IntraText CT ed.). Rome: Èulogos SpA (published 2007-05-04). 3726: 2966: 2234: 5008: 3005:

that is, between how the divine persons operate in the world and how they relate with each other.

2610: 2335: 1940: 1919:

including declaring all persons of the Trinity to originate in the essence of God (the heresy of

1665: 1516: 1196: 961: 743: 699: 689: 486: 355: 350: 87: 49: 3346: 3340: 3841: 2432:

A theologoumenon is a theological opinion in a debate where both sides are rigorously orthodox.

1962: 1859: 1463: 628: 385: 4491: 4362: 4268: 4224: 4157: 4077: 3423: 3386: 3262: 2918: 2886: 2858: 2793: 2779: 2746: 2721: 2699: 2499: 4448:. No. 38 (English weekly ed.). Vatican City (published 1995-09-20). pp. 3, 6. 3986: 3443: 3320: 3033: 3021: One or more of the preceding sentences incorporates text from a publication now in the 2985: 2970:, to the Son, in all the ambiguity of this expression, but also to speak of the origination ( 2961: 2939: 2466: 1596: 1398: 1156: 423:

Autocephaly and canonicity recognized by Constantinople and 3 other autocephalous Churches:

187: 3125: 1662:

and this uncreated light (energy) is the basis from which all things derive their existence.

3303:"In general, and already since Photius, the Greek position consisted in distinguishing the 3100: 2319: 2254:

implied two causes — not simply two sources or principles — in the Holy Trinity. The Greek

2093: 1835:

Father) from such expressions from various saints and biblical text. Such as that of Saint

1735: 1408: 1373: 878: 758: 306: 212: 183: 2008:

a different origin and cause of the Holy Spirit. That through the dogmatic Roman Catholic

1943:

of God called the Father. The double procession of the Holy Spirit bears some resemblance

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William La Due describes modern Eastern Orthodox theological scholarship as split between

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by or through the Son. Photius's position that the Holy Spirit proceeds from the Father

4209: 4194: 2339: 1623: 1552: 1368: 1298: 1012: 951: 816: 753: 727: 191: 101: 3960:. Translated by Louth, Andrew. Oxford : Oxford University Press. p. 236, n. 992. 3385:

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attributes of each hypostasis, and to the God's energetic manifestation in the world.

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1763:

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2162:, although not all would state the case in such an uncompromising form" ( 1812: 1684: 1659: 1595:, not to an eternal, double procession within the Trinity Itself. Hence, 1221: 1141: 1131: 1116: 991: 956: 320: 274: 249: 4382:

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Ccel.org. 2005-07-13 3101:"Theodoret Of Cyrrhus" 2200: 2083: 1963:Second Council of Lyon 1860:Theodore of Mopsuestia 1770: 1683: 1621: 1464:Eastern Orthodox cross 629:Spiritual Christianity 4989:Christian terminology 4822:Bruce D. Marshall, "' 4099:Cunliffe-Jones (2006) 3509:May 29, 2012, at the 3048:Congar, Yves (1983). 3034:Catholic Encyclopedia 2940:Maximus the Confessor 2651:. OCA. Archived from 2601:Vlachos, Hierotheos. 2067: 1765: 1609: 1597:Maximus the Confessor 1474:Statistics by country 1399:Maximus the Confessor 827:Constantinople (1872) 48:and help introduce a 4730:Joseph P. Farrell. 4704:Filioque Controversy 4446:L'Osservatore Romano 4214:: CS1 maint: year ( 4204:– via oca.org. 3157:metroplit-bishoy.org 2320:Gregory of Nazianzus 2094:Theophylact of Ohrid 1736:Council of Chalcedon 1717:. Theodoret accused 1664:God has existences ( 1575:The addition of the 1521:Filioque controversy 1515:The position of the 1409:Theodore the Studite 1374:Gregory of Nazianzus 1232:Russian bell ringing 1157:Liturgical entrances 967:Essence vs. Energies 962:Contemplative prayer 715:Evangelical Orthodox 537:Episcopal assemblies 260:Ecumenical Patriarch 213:Apostolic succession 4621:The Orthodox Church 4613:, pp. 174–186. 4468:Information Service 3818:, pp. 231–232) 3788:Romanides, John S. 3572:, pp. 10, 104. 2680:Hopko & n.d.(a) 2519:One God, One Father 2515:Hopko & n.d.(a) 2260:Cappadocian Fathers 2166:The Orthodox Church 2061:Bulgakov wrote, in 1759:Before Photius, St 1719:Cyril of Alexandria 1617:has the same nature 1540:a group of scholars 1533:Ecumenical Councils 1419:Cyril and Methodius 1389:Cyril of Alexandria 1276:Liturgical calendar 1092:Liturgy and worship 728:Ecumenical councils 131:History of theology 4824:Ex Occidente Lux?' 2603:"Life after death" 2340:Diodorus of Tarsus 1748:the excommunicated 1624:Hierotheos Vlachos 1553:Michael Pomazansky 1369:Cyril of Jerusalem 1299:Feast of Orthodoxy 594:Spain and Portugal 102:Christ Pantocrator 46:discuss this issue 4809:Demetrios Kydones 4774:978-0-7546-6704-9 4747:37 (1996), 35–73. 4723:David Bradshaw. 4558:transcription of 4374:978-0-8006-2825-3 4353:978-0-913-83611-8 4282:978-0-8010-2651-5 4238:978-0-231-14265-6 4171:978-0-916586-88-1 4089:978-0-567-04393-1 4021:978-0-615-18361-9 4000:978-0-8028-2112-6 3806:Gregory Palamas, 3656:, pp. 75–76. 3644:, pp. 48–57. 3455:978-0-7546-5228-1 3398:978-0-943549-58-3 3137:978-0-19-814398-7 2999:978-1-4051-3507-8 2900:978-0-567-08900-7 2810:Missing or empty 2803:cite encyclopedia 2636:Papanikolaou 2011 2626:, pp. 44–45. 2539:978-0-916586-88-1 2478:978-1-56338-395-3 2316:Basil of Caesarea 2297:in the finalized 1852:Gregory Nazianzen 1798:Antiochian school 1545:Dumitru Stăniloae 1513: 1512: 1364:Basil of Caesarea 1359:Ephrem the Syrian 1242:Sign of the cross 1217:Paschal troparion 997:Mystical theology 807:Quinisext Council 508:Semi-Autonomous: 153:View of salvation 67: 66: 5016: 4994:East–West Schism 4940:The Orthodox Way 4907: 4888:Meyendorff, John 4883: 4864:Meyendorff, John 4859: 4840:Meyendorff, John 4791:Pastoral Liturgy 4779:Richard Haugh. 4713: 4692: 4673: 4671: 4670: 4650: 4625: 4614: 4605: 4596: 4577: 4549: 4545:978-0-91765139-7 4530: 4509: 4486: 4484: 4465: 4457: 4440: 4421: 4395: 4378: 4357: 4336: 4323: 4304: 4286: 4263: 4259:978-0-22767919-7 4242: 4219: 4213: 4205: 4203: 4202: 4192: 4188: 4175: 4152: 4147:. Archived from 4123: 4102: 4093: 4072: 4070: 4069: 4060:. Archived from 4058:Findarticles.com 4050: 4025: 4004: 3972: 3971: 3951: 3945: 3939: 3933: 3927: 3921: 3915: 3909: 3903: 3897: 3887: 3881: 3878: 3872: 3866: 3860: 3859: 3837: 3831: 3825: 3819: 3816:Meyendorff (1974 3804: 3798: 3797: 3785: 3779: 3773: 3767: 3761: 3755: 3749: 3743: 3737: 3731: 3730: 3721:(2nd ed.). 3709: 3703: 3697: 3688: 3682: 3676: 3666: 3657: 3651: 3645: 3639: 3633: 3627: 3618: 3612: 3606: 3600: 3594: 3591: 3585: 3582:Cleenewerck 2007 3579: 3573: 3567: 3561: 3558:Cleenewerck 2007 3555: 3549: 3543: 3537: 3531: 3525: 3519: 3513: 3497: 3491: 3485: 3479: 3473: 3460: 3459: 3439: 3433: 3421: 3415: 3409: 3403: 3402: 3382: 3376: 3370: 3364: 3363: 3336: 3327: 3321:John Meyendorff, 3301: 3292: 3286: 3275: 3274: 3272: 3271: 3258: 3252: 3251: 3249: 3248: 3237: 3231: 3230: 3206: 3200: 3194: 3178: 3172: 3171: 3169: 3168: 3159:. 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Archived from 2598: 2592: 2585:Pomazansky (1984 2581: 2575: 2565: 2556: 2550: 2541: 2531: 2522: 2512: 2501: 2496: 2490: 2489: 2487: 2485: 2462: 2443: 2439: 2433: 2430: 2424: 2421: 2412: 2408: 2402: 2382: 2376: 2372: 2366: 2365: 2363: 2361: 2349: 2343: 2328:Gregory of Nyssa 2308: 2302: 2295:Gregory of Nyssa 2291:Pneumatomachians 2277: 2271: 2244: 2238: 2231:John of Damascus 2222: 2216: 2212: 2206: 2203: 2195: 2186: 2180: 2176: 2170: 2156: 2150: 2142: 2136: 2128: 2122: 2110: 2079: 1896:subordinationism 1875: 1874: 1868:John of Damascus 1761:John of Damascus 1688: 1663: 1628:Gregory of Nyssa 1557:Sergius Bulgakov 1505: 1498: 1491: 1404:John of Damascus 1379:Gregory of Nyssa 1207:Paschal greeting 1172:Memorial service 982:Hypostatic union 859:Byzantine Empire 644:Old Calendarists 265:Episcopal polity 208:Christian Church 98: 75: 74: 62: 59: 53: 26: 25: 18: 5024: 5023: 5019: 5018: 5017: 5015: 5014: 5013: 4964: 4963: 4955:at OrthodoxWiki 4949: 4938:Timothy Ware. 4904: 4880: 4856: 4828:Modern Theology 4787:Joseph Jungmann 4761:David Guretzki. 4702:, ed. (1907). " 4685: 4680: 4668: 4666: 4651:Transcribed in 4593: 4559: 4546: 4527: 4506: 4482: 4463: 4459: 4418: 4375: 4354: 4333:McGuckin (2011) 4320: 4301: 4283: 4260: 4239: 4207: 4206: 4200: 4198: 4190: 4186: 4172: 4120: 4090: 4067: 4065: 4052: 4022: 4001: 3980: 3975: 3968: 3952: 3948: 3940: 3936: 3928: 3924: 3916: 3912: 3904: 3900: 3888: 3884: 3879: 3875: 3867: 3863: 3856: 3838: 3834: 3826: 3822: 3814:from trans. in 3805: 3801: 3786: 3782: 3774: 3770: 3762: 3758: 3750: 3746: 3742:, nn.1330–1331. 3738: 3734: 3715: 3710: 3706: 3698: 3691: 3683: 3679: 3669:Pomazansky 1984 3667: 3660: 3652: 3648: 3640: 3636: 3628: 3621: 3613: 3609: 3601: 3597: 3592: 3588: 3580: 3576: 3570:Siecienski 2010 3568: 3564: 3556: 3552: 3544: 3540: 3532: 3528: 3520: 3516: 3511:Wayback Machine 3498: 3494: 3486: 3482: 3478:, p. 113?. 3474: 3463: 3456: 3440: 3436: 3422: 3418: 3410: 3406: 3399: 3383: 3379: 3371: 3367: 3357: 3337: 3330: 3302: 3295: 3287: 3278: 3269: 3267: 3259: 3255: 3246: 3244: 3239: 3238: 3234: 3227: 3207: 3203: 3179: 3175: 3166: 3164: 3149: 3145: 3138: 3122: 3118: 3109: 3107: 3099: 3098: 3094: 3073: 3069: 3062: 3046: 3042: 3017: 3015: 3011: 3000: 2982: 2978: 2956: 2952: 2933: 2915: 2908: 2901: 2883: 2876: 2855: 2851: 2842: 2840: 2831: 2830: 2823: 2811: 2809: 2800: 2799: 2790: 2772: 2768: 2761: 2743: 2739: 2731: 2727: 2720: 2716: 2708: 2704: 2697: 2690: 2678: 2667: 2658: 2656: 2647: 2646: 2642: 2634: 2630: 2624:Siecienski 2010 2622: 2618: 2599: 2595: 2582: 2578: 2568:Pomazansky 1984 2566: 2559: 2551: 2544: 2532: 2525: 2513: 2504: 2497: 2493: 2483: 2481: 2479: 2463: 2456: 2452: 2447: 2446: 2440: 2436: 2431: 2427: 2422: 2415: 2409: 2405: 2383: 2379: 2373: 2369: 2359: 2357: 2352: 2350: 2346: 2309: 2305: 2278: 2274: 2245: 2241: 2223: 2219: 2213: 2209: 2187: 2183: 2177: 2173: 2157: 2153: 2147:John of Antioch 2143: 2139: 2135:against Cyril." 2133:Apollinarianism 2129: 2125: 2111: 2107: 2102: 2040: 2019: 1975: 1971:Laetentur Caeli 1908:Symbol of Faith 1904: 1881:through the Son 1856:John Chrysostom 1805:Vladimir Lossky 1779: 1757: 1696: 1657: 1645: 1589:Mark of Ephesus 1585:Gregory Palamas 1573: 1509: 1480: 1479: 1478: 1443: 1435: 1434: 1433: 1429:Gregory Palamas 1384:John Chrysostom 1348: 1340: 1339: 1338: 1308: 1288:12 Great Feasts 1278: 1268: 1267: 1266: 1162:Liturgical fans 1104:Divine Services 1094: 1084: 1083: 1065: 930: 920: 919: 918: 843: 833: 832: 831: 797: 778: 730: 720: 719: 711: 660: 639:Catacomb Church 618: 610: 609: 608: 579:Italy and Malta 538: 530: 529: 528: 506: 497:Bessarabia (RP) 461: 450: 449: 448: 446: 444: 421: 405: 401:North Macedonia 324: 313: 312: 311: 239: 229: 228: 227: 196: 193: 178: 170: 108: 73: 63: 57: 54: 52:to the article. 43: 38:, specifically 27: 23: 12: 11: 5: 5022: 5012: 5011: 5009:Trinitarianism 5006: 5001: 4996: 4991: 4986: 4981: 4976: 4962: 4961: 4956: 4948: 4947:External links 4945: 4944: 4943: 4936: 4929: 4922: 4917:Duncan Reid. 4915: 4908: 4902: 4884: 4878: 4860: 4854: 4836: 4820: 4805:Thomas Aquinas 4797:James Likoudis 4794: 4784: 4777: 4759: 4748: 4741:Cursus Honorum 4737: 4728: 4721: 4714: 4684: 4681: 4679: 4678: 4674:Commentary on 4626: 4615: 4611:Vischer (1981) 4606: 4602:Vischer (1981) 4597: 4591: 4578: 4544: 4531: 4525: 4510: 4504: 4487: 4441: 4422: 4416: 4401: 4394:on 2015-11-17. 4379: 4373: 4358: 4352: 4339: 4338: 4337: 4318: 4305: 4299: 4281: 4264: 4258: 4243: 4237: 4220: 4176: 4170: 4153: 4151:on 2004-10-21. 4124: 4119:978-0898707465 4118: 4105: 4104: 4103: 4088: 4073: 4026: 4020: 4005: 3999: 3981: 3979: 3976: 3974: 3973: 3966: 3946: 3934: 3932:, p. 148. 3922: 3920:, p. 180. 3910: 3898: 3890:Stăniloae 1981 3882: 3873: 3861: 3854: 3832: 3830:, p. 124. 3828:Papadakis 1997 3820: 3799: 3780: 3778:, p. 177. 3768: 3766:, p. 176. 3756: 3744: 3732: 3704: 3689: 3677: 3658: 3646: 3634: 3630:Zizioulas 1996 3619: 3607: 3605:, p. 209. 3595: 3586: 3584:, p. 331. 3574: 3562: 3550: 3538: 3536:, p. 646. 3526: 3514: 3492: 3480: 3476:Papadakis 1997 3461: 3454: 3434: 3416: 3404: 3397: 3377: 3375:, p. 113. 3373:Papadakis 1997 3365: 3355: 3328: 3315:of the Spirit 3293: 3276: 3253: 3232: 3225: 3201: 3199:, p. 39). 3173: 3143: 3136: 3116: 3092: 3067: 3060: 3040: 3009: 2998: 2976: 2950: 2944:John Damascene 2931: 2906: 2899: 2874: 2849: 2821: 2788: 2766: 2759: 2737: 2725: 2714: 2712:, p. 178. 2702: 2688: 2665: 2640: 2638:, p. 312. 2628: 2616: 2613:on 2001-02-10. 2593: 2576: 2557: 2542: 2523: 2502: 2491: 2477: 2453: 2451: 2448: 2445: 2444: 2434: 2425: 2413: 2403: 2377: 2367: 2344: 2303: 2272: 2239: 2217: 2207: 2181: 2171: 2151: 2137: 2123: 2104: 2103: 2101: 2098: 2056:Theologoumenon 2039: 2033: 2032: 2031: 2030: 2029: 2018: 2015: 1994: 1993: 1989: 1986:Cantate Domino 1982: 1978: 1966: 1959: 1903: 1900: 1778: 1775: 1756: 1753: 1695: 1692: 1644: 1641: 1572: 1569: 1549:John Romanides 1529:Church Fathers 1519:regarding the 1511: 1510: 1508: 1507: 1500: 1493: 1485: 1482: 1481: 1477: 1476: 1471: 1466: 1461: 1456: 1451: 1445: 1444: 1441: 1440: 1437: 1436: 1432: 1431: 1426: 1421: 1416: 1411: 1406: 1401: 1396: 1391: 1386: 1381: 1376: 1371: 1366: 1361: 1356: 1350: 1349: 1346: 1345: 1342: 1341: 1337: 1336: 1330: 1328:Apostles' Fast 1325: 1320: 1314: 1313: 1312: 1307: 1306: 1301: 1295: 1294: 1293: 1290: 1285: 1279: 1274: 1273: 1270: 1269: 1265: 1264: 1262:Use of incense 1259: 1254: 1249: 1244: 1239: 1234: 1229: 1224: 1219: 1214: 1212:Paschal Homily 1209: 1204: 1199: 1194: 1189: 1184: 1179: 1177:Memory Eternal 1174: 1169: 1164: 1159: 1154: 1149: 1144: 1139: 1134: 1129: 1124: 1119: 1114: 1108: 1107: 1106: 1101: 1099:Divine Liturgy 1095: 1090: 1089: 1086: 1085: 1082: 1081: 1076: 1071: 1064: 1063: 1056: 1049: 1044: 1039: 1032: 1027: 1022: 1009: 1004: 999: 994: 989: 984: 979: 974: 969: 964: 959: 954: 948: 947: 946: 945: 944: 931: 926: 925: 922: 921: 917: 916: 915: 914: 909: 904: 896: 891: 889:Ottoman Empire 886: 881: 876: 871: 866: 861: 856: 851: 849:Church Fathers 845: 844: 839: 838: 835: 834: 830: 829: 824: 819: 814: 809: 803: 802: 801: 796: 795: 790: 784: 783: 782: 777: 776: 771: 766: 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4997: 4995: 4992: 4990: 4987: 4985: 4982: 4980: 4977: 4975: 4972: 4971: 4969: 4960: 4957: 4954: 4951: 4950: 4941: 4937: 4934: 4930: 4927: 4923: 4920: 4916: 4913: 4909: 4905: 4903:9780881411348 4899: 4895: 4894: 4889: 4885: 4881: 4879:9780913836811 4875: 4871: 4870: 4865: 4861: 4857: 4855:9780823209675 4851: 4847: 4846: 4841: 4837: 4834: 4829: 4825: 4821: 4818: 4814: 4810: 4806: 4802: 4798: 4795: 4792: 4788: 4785: 4782: 4778: 4775: 4771: 4767: 4765: 4760: 4757: 4753: 4749: 4746: 4742: 4738: 4735: 4734: 4729: 4726: 4722: 4719: 4715: 4711: 4710: 4705: 4701: 4696: 4695:public domain 4691: 4687: 4686: 4677: 4665:on 2013-01-13 4664: 4660: 4656: 4648: 4644: 4640: 4636: 4632: 4627: 4623: 4622: 4616: 4612: 4607: 4603: 4598: 4594: 4592:9780281038206 4588: 4584: 4579: 4575: 4571: 4567: 4563: 4557: 4556:goecities.com 4553: 4547: 4541: 4537: 4532: 4528: 4526:9780195372045 4522: 4518: 4517: 4511: 4507: 4505:9780816411825 4501: 4497: 4493: 4492:"Holy Spirit" 4488: 4481: 4477: 4473: 4469: 4462: 4455: 4451: 4447: 4442: 4438: 4434: 4430: 4429: 4423: 4419: 4417:9780881411768 4413: 4409: 4408: 4402: 4399: 4393: 4389: 4385: 4380: 4376: 4370: 4366: 4365: 4359: 4355: 4349: 4345: 4340: 4334: 4330: 4325: 4324: 4321: 4319:9781405185394 4315: 4311: 4306: 4302: 4300:9780913836132 4296: 4292: 4284: 4278: 4274: 4270: 4265: 4261: 4255: 4251: 4250: 4244: 4240: 4234: 4230: 4226: 4221: 4217: 4211: 4197:on 2015-02-21 4196: 4184: 4183: 4177: 4173: 4167: 4163: 4159: 4154: 4150: 4146: 4142: 4138: 4134: 4130: 4125: 4121: 4115: 4111: 4106: 4100: 4095: 4094: 4091: 4085: 4081: 4080: 4074: 4064:on 2015-09-03 4063: 4059: 4055: 4048: 4044: 4040: 4036: 4032: 4027: 4023: 4017: 4013: 4012: 4006: 4002: 3996: 3992: 3991:The Comforter 3988: 3983: 3982: 3969: 3967:9780198261858 3963: 3959: 3958: 3950: 3943: 3942:Del Cole 1997 3938: 3931: 3930:Bulgakov 2004 3926: 3919: 3918:Moltmann 1993 3914: 3907: 3906:Del Cole 1997 3902: 3895: 3891: 3886: 3877: 3870: 3865: 3857: 3855:9780203319017 3851: 3847: 3843: 3836: 3829: 3824: 3817: 3813: 3812:NAOCTC (2003) 3809: 3803: 3795: 3791: 3784: 3777: 3772: 3765: 3760: 3753: 3748: 3741: 3736: 3728: 3727:Paragraph 246 3724: 3720: 3719: 3713: 3708: 3701: 3696: 3694: 3686: 3681: 3674: 3670: 3665: 3663: 3655: 3650: 3643: 3638: 3631: 3626: 3624: 3617:, p. 48. 3616: 3615:Bulgakov 2004 3611: 3604: 3599: 3590: 3583: 3578: 3571: 3566: 3559: 3554: 3548:, p. 38. 3547: 3542: 3535: 3530: 3523: 3518: 3512: 3508: 3505: 3503: 3496: 3489: 3484: 3477: 3472: 3470: 3468: 3466: 3457: 3451: 3447: 3446: 3438: 3432: 3431: 3427: 3420: 3413: 3408: 3400: 3394: 3390: 3389: 3381: 3374: 3369: 3362: 3358: 3356:0-19-926457-0 3352: 3348: 3344: 3343: 3335: 3333: 3326: 3324: 3318: 3314: 3310: 3306: 3300: 3298: 3291: 3285: 3283: 3281: 3266: 3265: 3257: 3242: 3236: 3228: 3226:9780916586881 3222: 3218: 3217: 3212: 3205: 3198: 3197:Farrell (1987 3192: 3188: 3184: 3177: 3163:on 2016-03-08 3162: 3158: 3154: 3147: 3139: 3133: 3129: 3128: 3120: 3106: 3102: 3096: 3088: 3084: 3079: 3071: 3063: 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Ewtn.com 2235:John 14:28 2201:per Filium 2115:manifested 1992:from one." 1941:hypostasis 1916:hypostasis 1848:Athanasius 1666:hypostases 1323:Great Lent 1202:Paraklesis 1182:Omophorion 1137:Holy Water 1036:Philokalia 695:Montenegro 524:ROCOR (MP) 514:Crete (EP) 487:China (MP) 482:Japan (MP) 458:Autonomous 336:Alexandria 177:Background 100:Mosaic of 34:duplicates 4890:(1996b). 4866:(1996a). 4647:0897-2435 4574:2169-6861 4476:826628354 4454:1563-6178 4388:usccb.org 4210:cite book 4145:0038-8610 4047:0022-0558 3702:, n. 850. 3687:, n. 800. 3603:Ware 2006 3522:Ware 1993 2869:613197187 2399:divinitas 2268:divinitas 2256:Patristic 1864:Theodoret 1711:Nestorius 1699:Theodoret 1673:immanence 1333:Dormition 1257:Vestments 1252:Troparion 1247:Sticheron 1237:Semantron 1227:Prosphora 1152:Kontakion 1060:Theotokos 1013:Oikonomia 972:Hesychasm 854:Pentarchy 822:Jerusalem 666:churches: 346:Jerusalem 270:Canon law 223:Orthodoxy 192:Ascension 122:Structure 58:June 2016 4974:Filioque 4953:Filioque 4842:(1983). 4835:dispute. 4833:Filioque 4813:Filioque 4807:, O.P., 4756:Filioque 4552:archived 4480:Archived 4437:13126159 4398:scoba.us 4182:Doctrine 3725:. 2019. 3507:Archived 3502:Filioque 3426:Filioque 3029:Filioque 2390:Filioque 2386:Filioque 2360:25 April 2282:delirium 2252:Filioque 2248:Filioque 2227:rigorist 2160:filioque 2090:Filioque 2071:Filioque 2065:, that: 2052:Filioque 2044:Filioque 2037:Filioque 2010:Filioque 2006:Filioque 1999:Filioque 1948:Filioque 1892:Irenaeus 1844:Modalism 1837:Irenaeus 1678:modalism 1636:filioque 1601:Filioque 1577:Filioque 1414:Kassiani 1112:Akathist 1042:Phronema 1030:Palamism 1019:Akribeia 928:Theology 675:Abkhazia 664:National 366:Bulgaria 307:Bratstvo 245:Autonomy 194:of Jesus 127:Theology 113:Overview 80:a series 78:Part of 71:Filioque 40:Filioque 4697:: 4550:– also 4191: 4187: 3978:Sources 3740:DH 2012 3712:DH 2012 3700:DH 2012 3685:DH 2012 3317:in time 3313:sending 3305:eternal 3191:1234388 3025:: 2972:proeisi 2553:DH 2012 2375:unity." 2332:Ambrose 1927:theoria 1724:created 1703:Cyrrhus 1593:in time 1564:Trinity 1127:Ectenia 1053:Theosis 841:History 774:Seventh 680:Belarus 569:Germany 549:Austria 472:Finland 417:America 409:de jure 391:Albania 371:Georgia 361:Romania 341:Antioch 300:Degrees 290:Deacons 285:Priests 280:Bishops 137:Liturgy 129: ( 44:Please 4900: 4876: 4852: 4772: 4645: 4589: 4572: 4542: 4523: 4502: 4474: 4452: 4435: 4414: 4371: 4350: 4331:". 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