Thank you for your response. I now understand the Catholic position on the filioque better due to your posts. But, what do you think of the above quote from St Cyril that I posted? "After the thrice-blessed Fathers have brought to an end the statement about Christ, they mention the Holy Spirit. For they stated that they believe in him, just as they do in the Father and in the Son. For his [sic] is consubstantial with them and he is poured forth, that is, he proceeds as from the fountain of God the Father and he is bestowed on creation through the Son."
And yes I do think from the Father through the Son is acceptable to the Orthodox. This is the teaching of Athanasius and Cyril. IIRC, Photius had no problem with it.
Where to begin?...If you read the last part carefully, and remember Scripture, it is clear that Jesus' Hand was on Creation by the power of the Holy Spirit so that one must look not only to find the Holy Spirit in earthly time but eternally as well:
This is what the LORD says-
your Redeemer, who formed you in the womb:
I am the LORD, who has created all things,
who alone stretched out the heavens,
who spread out the earth by myself.
For by him (Christ Jesus) all things were created:
things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities-
All things were created by him and for him.
Therefore the formulation in Latin refers to both the eternal procession and the earthly procession and in NEITHER case is the procession one of origination, nor is the preposition "from" restricted to some rigid meaning of origination. From/through the Son
refers to the same relationship and neither are originate.
The papal Church teaches explicitly that the Father is the source of all divinity, and that would include the essential and the hypostatic.