A question to our Orthodox brothers

[Trevor_Stamm]

Ave Maria

Is the Most Holy Trinity understood, in Orthodox communion, that the Father generates, the Son is begotten of the Father, and the Holy Spirit proceeds from (only) the Father, correct? My question being, what is the relationship shared with the Son and the Holy Spirit in Orthodox churches that deny the filioque?

Thank you.

 

[Pfaffenhoffen]

Ave Maria

Is the Most Holy Trinity understood, in Orthodox communion, that the Father generates, the Son is begotten of the Father, and the Holy Spirit proceeds from (only) the Father, correct? My question being, what is the relationship shared with the Son and the Holy Spirit in Orthodox churches that deny the filioque?

Thank you.

I guess that say that the Holy Spirit comes from the Father through the Son. I was told told that by one believer that the Holy Spirit comes only from the Father, but I think the first sentence is more correct.
At least the question is that adding the filioque is what caused the trouble. Filoque means: and from the the Son, being Filio the ablative singular of filius,ii and “que” means “and”. The ablative means here complement circumstantial of place unites with the “ex” that precedes that means “from inside to outside” like “ex-terior”.
So if we take the filioque out, and we could take, it would be that the Holy spirit proceds from the Father and says nothing about the Son.

 

[truthsave]

St. Augustin, if I am not wrong, sayed that trying to explaying the mystery of the Holy Trinity is like a child trying to pour with a shell the water of the sea in a hole made in the sand.
Technically all these things are very interesting but I always asked mysef why the “technicians” Catholics or Orthodox spend and spent so much time in this

I guess (I am not an expert at all in theology) the Holy Spirit is in the same relation with the Son then The Father is, and both procede from the Father.

I wait the experts on this.

 

[Wesley7]

It wasn’t in the original creed but later added at the council of Toledo by Catholics.

 

[ConstantineTG]

Procession is understood differently in the Greek culture than from the Latin culture. For all those who talk about the superiority of the Latin language, this is where the Latin language causes a confusion because it cannot faithfully transmit what the original Greek is trying to convey about the procession of the Holy Spirit.

This is why for Catholics who’s faith is rooted on the Greek understanding (ie. Eastern Catholics) the Filioque is omitted even in translations (since they translated from the Greek, not Latin).

 

[Trevor_Stamm]

Seems my question is being misinterpreted. What is the Orthodox dogma concerning the relationship between the Son and the Holy Spirit? Is the Holy Spirit wholly in the Son as He is wholly in the Father as the Son is wholly in the Father as He is wholly in the Holy Spirit in Orthodox teachings? If so, how is the Holy Spirit not proceeding from both the Father and the Son?

If I open up my Catechism, I can see a clear explanation by our Magisterium:

The dogma of the Holy Trinity

253 The Trinity is One. We do not confess three Gods, but one God in three persons, the “consubstantial Trinity”.83 The divine persons do not share the one divinity among themselves but each of them is God whole and entire: "The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e. by nature one God."84 In the words of the Fourth Lateran Council (1215), "Each of the persons is that supreme reality, viz., the divine substance, essence or nature."85

254 The divine persons are really distinct from one another. "God is one but not solitary."86 “Father”, “Son”, “Holy Spirit” are not simply names designating modalities of the divine being, for they are really distinct from one another: "He is not the Father who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the Father or the Son."87 They are distinct from one another in their relations of origin: "It is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds."88 The divine Unity is Triune.

255 The divine persons are relative to one another. Because it does not divide the divine unity, the real distinction of the persons from one another resides solely in the relationships which relate them to one another: "In the relational names of the persons the Father is related to the Son, the Son to the Father, and the Holy Spirit to both. While they are called three persons in view of their relations, we believe in one nature or substance."89 Indeed "everything (in them) is one where there is no opposition of relationship."90 "Because of that unity the Father is wholly in the Son and wholly in the Holy Spirit; the Son is wholly in the Father and wholly in the Holy Spirit; the Holy Spirit is wholly in the Father and wholly in the Son."91

256 St. Gregory of Nazianzus, also called “the Theologian”, entrusts this summary of Trinitarian faith to the catechumens of Constantinople:
Above all guard for me this great deposit of faith for which I live and fight, which I want to take with me as a companion, and which makes me bear all evils and despise all pleasures: I mean the profession of faith in the Father and the Son and the Holy Spirit. I entrust it to you today. By it I am soon going to plunge you into water and raise you up from it. I give it to you as the companion and patron of your whole life. I give you but one divinity and power, existing one in three, and containing the three in a distinct way. Divinity without disparity of substance or nature, without superior degree that raises up or inferior degree that casts down. . . the infinite co-naturality of three infinites. Each person considered in himself is entirely God. . . the three considered together. . . I have not even begun to think of unity when the Trinity bathes me in its splendour. I have not even begun to think of the Trinity when unity grasps me. .92