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Poll
Question: Select all of the options that you believe are theologically acceptable (multiple choices allowed)
Monopatrism - HS proceeds from Father alone (Son has no involvement) - 29 (32.6%)
Filioque - HS proceeds from Father and Son as ONE principle - 2 (2.2%)
Per Filium - HS proceeds from Father through Son (Father is single principle) - 39 (43.8%)
Filioque, understood as Father as single principle - 12 (13.5%)
ex Patri spirituque - the Son comes forth from the Father and HS - 2 (2.2%)
NA - 0 (0%)
Other - 5 (5.6%)
Total Voters: 54

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Author Topic: Filioque....(poll)  (Read 2046 times) Average Rating: 0
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JoeS2
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« Reply #45 on: June 05, 2013, 07:49:14 PM »



I assume you that in the sense the Florence's statement represented a change of teaching? I think most Orthodox agree that the filioque in-and-of-itself can be orthodox. (All the more so in English, since we say "who proceeds from the Father and the Son", not "who proceeds eternally from the Father and the Son".)

No No NO.  The Nicean Creed is explicit in it's content.  No changes no additions are allowed without universal consent by a unified church council.  Any changes have been condemned as heretical.  Now if a future unified church chose to include this term, so be it.  But as of now, its a No NO.
It was changed after Nicea.

Correction noted, thank you.  "modified by the First Council of Constantinople of 381"
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« Reply #46 on: June 06, 2013, 03:15:17 AM »

of St. Maximus and St. Gregory of Nyssa: the Son has a  'mediating role' but the Father is the unoriginate and monarchical source, ontogically and hypostatically, of the Son and HS.

They didn't think that the Holy Spirit originates hypostatically from the Son.

Ex Patri spirituque is purported to have a patristic basis by some theologians and has been proposed by at least one RC and EO theologian.

That's ridiculous.
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« Reply #47 on: June 11, 2013, 11:07:17 AM »



I assume you that in the sense the Florence's statement represented a change of teaching? I think most Orthodox agree that the filioque in-and-of-itself can be orthodox. (All the more so in English, since we say "who proceeds from the Father and the Son", not "who proceeds eternally from the Father and the Son".)

No No NO.  The Nicean Creed is explicit in it's content.  No changes no additions are allowed without universal consent by a unified church council.  Any changes have been condemned as heretical.  Now if a future unified church chose to include this term, so be it.  But as of now, its a No NO.
It was changed after Nicea.

Correction noted, thank you.  "modified by the First Council of Constantinople of 381"

http://www.oodegr.com/english/papismos/filioque_criticism.htm
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« Reply #48 on: June 12, 2013, 01:00:12 AM »

of St. Maximus and St. Gregory of Nyssa: the Son has a  'mediating role' but the Father is the unoriginate and monarchical source, ontogically and hypostatically, of the Son and HS.

They didn't think that the Holy Spirit originates hypostatically from the Son.
I agree. The Son has no mediating role in the hypostatic origination of the Holy Spirit. The Father alone is the cause of the hypostasis of the Son by generation (γέννησιν), and the Father alone is the cause of the hypostasis of the Holy Spirit by procession (ἐκπόρευσιν). The Holy Spirit can be said only to progress (προϊέναι) through the Son, but He (i.e., the Spirit) does not receive His hypostatic existence from or through the Son.

Ex Patri spirituque is purported to have a patristic basis by some theologians and has been proposed by at least one RC and EO theologian.

That's ridiculous.
I agree. The people who propose this weird notion of a "spirituque" are - as when they defend the "filioque" - confusing the origin of the second and third persons of the Trinity, which is from the Father alone, with the manifestation of the Spirit (and even of the Son) in the divine economy.
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« Reply #49 on: June 12, 2013, 05:17:25 AM »

of St. Maximus and St. Gregory of Nyssa: the Son has a  'mediating role' but the Father is the unoriginate and monarchical source, ontogically and hypostatically, of the Son and HS.

They didn't think that the Holy Spirit originates hypostatically from the Son.
I agree. The Son has no mediating role in the hypostatic origination of the Holy Spirit. The Father alone is the cause of the hypostasis of the Son by generation (γέννησιν), and the Father alone is the cause of the hypostasis of the Holy Spirit by procession (ἐκπόρευσιν). The Holy Spirit can be said only to progress (προϊέναι) through the Son, but He (i.e., the Spirit) does not receive His hypostatic existence from or through the Son.

To sum it up, the Spirit is said to exist through the Son, but does not receive existence from or through the Son. This distinction, though it was initially misunderstood when it was clarified by Patriarch Gregory II of Constantinople, serves as a useful litmus test to cut through the semantic confusion surrounding the filioque. Of course, this distinction also has a problematic side-effect of pointing out incompatibilities (other than the filioque) between traditional Western and Eastern theology which some theologians seem very inclined to gloss over these days.
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« Reply #50 on: June 12, 2013, 09:30:31 AM »

of St. Maximus and St. Gregory of Nyssa: the Son has a  'mediating role' but the Father is the unoriginate and monarchical source, ontogically and hypostatically, of the Son and HS.

They didn't think that the Holy Spirit originates hypostatically from the Son.
I agree. The Son has no mediating role in the hypostatic origination of the Holy Spirit. The Father alone is the cause of the hypostasis of the Son by generation (γέννησιν), and the Father alone is the cause of the hypostasis of the Holy Spirit by procession (ἐκπόρευσιν). The Holy Spirit can be said only to progress (προϊέναι) through the Son, but He (i.e., the Spirit) does not receive His hypostatic existence from or through the Son.

To sum it up, the Spirit is said to exist through the Son, but does not receive existence from or through the Son. This distinction, though it was initially misunderstood when it was clarified by Patriarch Gregory II of Constantinople, serves as a useful litmus test to cut through the semantic confusion surrounding the filioque. Of course, this distinction also has a problematic side-effect of pointing out incompatibilities (other than the filioque) between traditional Western and Eastern theology which some theologians seem very inclined to gloss over these days.
Yes, I talked about the distinction between existing (uparcei) and having existence (uparxin ecein) in a paper that I wrote many years ago on the filioque:

The Filioque Controversy
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« Reply #51 on: June 22, 2013, 01:04:20 AM »

of St. Maximus and St. Gregory of Nyssa: the Son has a  'mediating role' but the Father is the unoriginate and monarchical source, ontogically and hypostatically, of the Son and HS.

They didn't think that the Holy Spirit originates hypostatically from the Son.
Can you cite some evidence for that from Gregory of Nyssa (or other Capodocians)? Nyssa is not entirely clear, he uses different phrases like 'through the Son' and also 'takes from the Son.' What exactly is being received by the HS from the Son then?

Ex Patri spirituque is purported to have a patristic basis by some theologians and has been proposed by at least one RC and EO theologian.

That's ridiculous.
[/quote]I agree.
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« Reply #52 on: June 22, 2013, 05:29:49 AM »

What exactly is being received by the HS from the Son then?

Energetic procession. Apotheoun explains it quite well.
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« Reply #53 on: June 22, 2013, 09:02:03 AM »

What exactly is being received by the HS from the Son then?

Energetic procession. Apotheoun explains it quite well.

Definitely saving this one and I will have to re read it from time to time.  But it also explains why the insertion of "and" and Not "through" is highly important and it disproves the idea that both terms DO NOT mean the same thing contrary to many contemporary Theologians.
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« Reply #54 on: June 23, 2013, 12:03:39 AM »

I actually agree with Metro. Zizioulas's diagnosis of the problematic, which is thankfully chalk full of patristic references on the Filioque. He says [rightly] that St. Maximus saw the Filioque in terms of the HS receiving ousia from the Father and the Son in that the Son too shares the gift of common essence in the procession of the HS, but the hypostatis of the HS is derived solely from the Father. Even the Augustinian language of a 'sharing or unitive bond of love' can be re-read in terms of divine essence and not hypostatis and still be compatible with the Western concern for the mutual sharing of divinity of Father and Son in the procession.
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« Reply #55 on: June 23, 2013, 10:02:01 PM »

From today's service: "O Holy Immortal, the Spirit, the Comforter, who proceeds from the Father and rests in the Son!"

What does the bolded mean?
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« Reply #56 on: June 23, 2013, 11:39:30 PM »

From today's service: "O Holy Immortal, the Spirit, the Comforter, who proceeds from the Father and rests in the Son!"

What does the bolded mean?
That expression has a basis in the Fathers too, but I find it to be the most enigmatic. I would venture to guess that it is similar to the formula 'proceeds from the Father, receives from the Son,' which denotes the dependence of the Holy Spirit on the Son and the Father's sharing of the divine essence (not hypostatically, which is reserved for the Father alone).
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« Reply #57 on: June 25, 2013, 05:39:51 PM »

Why would we express theology in Latin phrases?

This is an important point.  While the argument has been made that the Latin terms are broader in meaning on this question than the Greek, there's no reason why the Eastern Churches would define theology in Latin.  Regarding procession, none of the languages in the East differ significantly from the Greek as far as I am aware, so we're happy sticking with the uninterpolated Creed, and so was Rome once upon a time.  Even if different local traditions may also use other phrases in their expansions on this theology, like the Syriac "takes from the Son" (for the sake of which I included "per Filium" in my vote), it need not be imposed on everyone else as was attempted with Filioque.      

  
I can look for it if you're interested, but St Gregory of Nyssa used the phrase 'takes from the Son' at least once time in one of his works.

I decided to find it whether you're interested or not lol. It's on the first page of his 'On the Holy Spirit' and the literal Greek, according to the translator, is 'proceeding from the Father receiving from the Son.'
I missed it:
Quote
Πᾶσαν ἑορτῆς ὑπόθεσιν φαιδροτέραν ὁ ∆αβὶδ δι' ἑαυτοῦ ἀπεργάζεται, τὴν πολυαρμόνιον ἐκείνην κιθά ραν προσφόρως ἀεὶ τῇ χρείᾳ μεθαρμοζόμενος. Οὐκ οῦν καὶ τὴν μεγάλην τῆς Πεντηκοστῆς ἑορτὴν φαι δρυνέτω ἡμῖν ὁ αὐτὸς Προφήτης, τῷ πλήκτρῳ τοῦ Πνεύματος ἐν ταῖς χορδαῖς τῆς σοφίας τὸ μέλος ἀνακρουόμενος. Εἰπάτω τοίνυν ἐκ τῆς ἐνθέου μελ ωδίας ἐκείνης, τὸ τῇ παρούσῃ χάριτι πρόσφορον, ὅτι ∆εῦτε, ἀγαλλιασώμεθα τῷ Κυρίῳ.
Πρότερον χρὴ γνῶναι τὴν χάριν, ἥτις ἐστὶν, εἶθ' οὕτως τὴν κατάλληλον ἐκ τῆς προφητείας ἐφαρμόσαι τῇ ὑποθέ σει φωνήν· καί μοι δότε, καθὼς ἂν ᾖ δυνατὸν, διά τινος ἀκολούθου τάξεως διασαφῆσαι τὸν περὶ τούτων λόγον· Πεπλάνητο κατ' ἀρχὰς τὸ ἀνθρώπινον, πρὸς τὴν τοῦ Θεοῦ κατανόησιν, καὶ καταλιπόντες τὸν τῆς κτίσεως Κύριον, οἱ μὲν τοῖς τοῦ κόσμου στοιχείοις δι' ἀπάτην ὑπέκυπτον, ἄλλοι δὲ τὴν τῶν δαιμό νων φύσιν ἐποιοῦντο σεβάσμιον, πολλοῖς δὲ τὸ Θεῖον ἐδόκει καὶ ἡ χειροποίητος τῶν εἰδώλων μορφὴ, οἷς βωμοί τε, καὶ ναοὶ, καὶ τελεταὶ, καὶ θυσίαι, καὶ τε μένη, καὶ ἀφιδρύματα, καὶ πάντα τὰ τοιαῦτα παρ' αὐτῶν ἀνετίθετο εἰς θεραπείαν τῶν ψευδωνύμων θεῶν. Εἶδε τοίνυν τῷ τῆς φιλανθρωπίας ὀφθαλμῷ τὴν τῆς φύσεως τῶν ἀνθρώπων διαφθορὰν ὁ ∆εσπότης τῆς φύσεως, καὶ διά τινος ἀκολουθίας ἀπὸ τῆς πλάνης ἐπανάγει τὴν ἀνθρωπίνην ζωὴν πρὸς τὴν τῆς ἀλη θείας ἐπίγνωσιν. Ὥσπερ γὰρ οἱ τοὺς ἐν λιμῷ χρονίῳ συντετηκότας, μετά τινος ἰατρικῆς ἐπιστήμης ἀνα λαμβάνοντες, οὐκ ἀθρόως ἐπὶ τὸν κόρον προάγου σι, φειδοῖ τῆς ἀσθενείας αὐτῶν· ἀλλὰ διὰ τῆς συμμέτρου τροφῆς ἀναληφθείσης αὐτοῖς τῆς δυνά μεως, τότε συγχωροῦσι κατ' ἐξουσίαν ἐμφορεῖσθαι τοῦ κόρου· κατὰ τὸν αὐτὸν τρόπον τῷ φοβερῷ λιμῷ τῆς ἀνθρωπίνης φύσεως δαπανηθείσης, τεταμιευμένη γίνεται αὐτοῖς παρὰ τῆς οἰκονομίας ἡ τῆς τῶν μυστη ρίων τροφῆς μετουσία· ὥστε διά τινος ἀκολούθου τάξεως ἀεὶ τὸ τέλειον προσλαμβάνοντας, οὕτως ἐπὶ τὸ πέρας φθάσαι τῆς τελειότητος.
Τὸ μὲν γὰρ σῶζον ἡμᾶς ἡ ζωοποιός ἐστι δύναμις, ἐν ὀνόματι Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος πιστευομένη. Οἱ δὲ τοῦ παντὸς ἀχώρητοι διὰ τὴν γεγενημένην αὐτοῖς ἐκ τοῦ λιμοῦ τῶνψυχῶν ἀσθένειαν, πρότερον ἐκ τῆς πολυθεΐας ὑπὸ τῶν προφητῶν τε, καὶ τοῦ νόμου με τατεθέντες, εἰς μίαν θεότητα βλέπειν ἐθίζονται, καὶ ἐν τῇ μιᾷ θεότητι μόνην τὴν τοῦ Πατρὸς δύναμιν κα τανοοῦσιν, ἀχώρητοι, καθὼς εἶπον, ὄντες τῆς τελείας τροφῆς. Εἶτα διὰ τοῦ Εὐαγγελίου καὶ ὁ μονογενὴς Υἱὸς τοῖς διὰ τοῦ νόμου προτετελειωμένοις ἀπο καλύπτεται, μετὰ τοῦτο παραγίνεται ἡμῖν ἡ τελεία τῆς φύσεως ἡμῶν τροφὴ, τὸ Πνεῦμα τὸ ἅγιον, ἐν ᾧ ἐστιν ἡ ζωή. Αὕτη τῆς ἑορτῆς ἡ ὑπόθεσις· διὰ ταῦτα καλῶς ἔχει, χορευτὰς ἡμᾶς γενομένους τοῦ Πνεύμα τος, πείθεσθαι τῷ κορυφαίῳ τῆς πνευματικῆς ταύ της χοροστασίας ∆αβὶδ τῷ λέγοντι· ∆εῦτε, ἀγαλλιασώμεθα τῷ Κυρίῳ· Ὁ δὲ Κύριος τὸ πνεῦμά ἐστι, καθώςφησιν ὁ Ἀπόστολος.
Σήμερον γὰρ κατὰ τὴν ἐτήσιον τοῦ ἔτους περίοδον τῆς πεντηκοστῆς συμπληρουμένης, κατὰ τὴν ὥραν ταύτην, εἴγε περὶ τὴν τρίτην ὥραν τῆς ἡμέρας ἐσμὲν, ἐγένετο ἡ ἀνεκδιήγητος χάρις. Κατεμίχθη γὰρ πάλιν τοῖς ἀνθρώποις τὸ Πνεῦμα, ὅπερ πρότερον διὰ τὸ γενέσθαι σάρκα τὸν ἄνθρωπον τῆς φύσεως ἡμῶν ἀπεφοίτησε· καὶ διὰ τῆς βιαίας ἐκείνης πνοῆς, τῶν πνευματικῶν τῆς πονηρίας δυνάμεων, καὶ πάντων τῶν ῥυπαρῶν δαιμονίων ἀποσκεδασθέντων ἀπὸ τοῦ ἀέρος, ἐν τῇ καθόδῳ τοῦ Πνεύματος, πλήρεις τῆς θείας δυνάμεως, ἐν εἴδει πυρὸς, οἱ ἐν τῷ ὑπερῴῳ καταλειφθέντες ἐγένοντο· οὐδὲ γάρ ἐστι δυνατὸν ἄλλως μέτοχον  Πνεύματος ἁγίου γενέσθαι τινὰ, μὴ τῷ ὑπερῴῳ τῆς ζωῆς ταύτης ἐνδιαιτώμενον. Ὅσοι γὰρ τὰ ἄνω φρονοῦσι, μεταθέντες ἑαυτῶν ἀπὸ γῆς εἰς οὐρανὸν τὸ πολίτευμα, τοῦ ὑπερῴου τῆς ὑψηλῆς πολιτείας ὄντες οἰκήτορες, ἐν μετουσίᾳ τοῦ ἁγίου Πνεύματος γίνονται. Οὕτω γάρ φησιν ἡ ἱστορία τῶν Πράξεων, ὅτι συνηγμένων αὐτῶν ἐν τῷ ὑπερῴῳ, τὸ καθαρὸν ἐκεῖνο καὶ ἄϋλον πῦρ εἰς εἴδη γλωσσῶν, κατὰ τὸν ἀριθμὸν τῶν μαθητῶν, διασχίζεται. Ἐκεῖνοι μὲν οὖν Πάρθοις, καὶ Μήδοις, καὶ Ἐλαμίταις, καὶ τοῖς λοιποῖς ἔθνεσι διελέγοντο, κατ' ἐξουσίαν πρὸς πᾶσαν ἐθνικὴν γλῶσσαν τὰς ἑαυτῶν φωνὰς μεθαρμόζοντες· Ἐγὼ δὲ, καθώς φησιν ὁ Ἀπόστολος, θέλω πέντε λόγους ἐν Ἐκκλησίᾳ τῷ νοΐ μου λαλῆσαι, ἵνα καὶ ἄλλους ὠφελήσω, ἢ μυρίους λόγους ἐν γλώσσῃ. Τότε μὲν χρήσιμον τὸ ὁμόφωνον γίνεσθαι τοῖς ἀλλογλώσσοις, ὡς ἂν μὴ ἀνενέργητον εἴη τὸ κήρυγμα τοῖς ἀγνοοῦσι, τῇ φωνῇ τῶν κηρυσσόντων ἐμποδιζόμενον· νῦν μέντοι τῆς κατὰ τὴν γλῶσσαν ὁμοφωνίας οὔσης, ἐπιζητῆσαι χρὴ τὴν πυρίνην γλῶσσαν τοῦ Πνεύματος εἰς φωτισμὸν τῶν δι' ἀπάτης ἐσκοτισμένων.
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« Reply #58 on: June 25, 2013, 08:04:00 PM »

I don't read Greek, but maybe you can help find the phrase in the Greek (I have the Greek but I dont have a way of typing it).

Quote
We confess that, save His being contemplated as with peculiar attributes in regard of Person, the Holy Spirit is indeed from God and of Christ according to the Scriptures.

This is from Vol. 3 of the Nicene-Post Nicene series translated by Philip Schaff and Henry Wallace.

The footnote gives the Greek and says "Compare with the words below: "proceeding from the Father, receiving from the Son."

The same phrase is found in Pope St. Gregory the Great, St. Hilary of Poitiers, St. Ephrem the Syrian.

I went back to fin the Latin for Hilary and it is 'A Patre procedit' and 'A Filio accipit'.
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« Reply #59 on: June 25, 2013, 08:07:41 PM »

There is a small problem though. If the East says that the HS proceeds from the Father, while the Romans say that the HS proceeds from the Father and from the Son, is this indicative of "ONE" belief? The Catholic Church is supposed to be the one, holy, catholic and apostolic Church. If we focus on the mark "ONE", wouldn't this imply that there should be one creed, which everyone agrees on?
Sure, everyone in the "one, holy, catholic and apostolic Church." But Orthodox Christians confess this phrase with the understanding that it refers specifically to the Orthodox Church. Orthodox Christians do not regard this phrase or the Church referred to by it in the same manner Roman Catholics do.


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« Reply #60 on: June 29, 2013, 03:13:12 PM »

There is a small problem though. If the East says that the HS proceeds from the Father, while the Romans say that the HS proceeds from the Father and from the Son, is this indicative of "ONE" belief? The Catholic Church is supposed to be the one, holy, catholic and apostolic Church. If we focus on the mark "ONE", wouldn't this imply that there should be one creed, which everyone agrees on?
Sure, everyone in the "one, holy, catholic and apostolic Church." But Orthodox Christians confess this phrase with the understanding that it refers specifically to the Orthodox Church. Orthodox Christians do not regard this phrase or the Church referred to by it in the same manner Roman Catholics do.




Hey, heres an Idea. Lets have a general council of all Catholic faiths and hash this out.......NO?
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« Reply #61 on: June 29, 2013, 03:19:09 PM »

Hey, heres an Idea. Lets have a general council of all Catholic faiths and hash this out.......NO?

The Orthodox can't even get their own people together for a council.
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St. Ephrem, the Harp of the Holy Spirit


« Reply #62 on: June 30, 2013, 09:39:27 PM »

From today's service: "O Holy Immortal, the Spirit, the Comforter, who proceeds from the Father and rests in the Son!"

What does the bolded mean?

That's a great question, I think, and seems to me an example of how the Church has preserved many ancient traditions through her liturgies. 

This tradition of the Holy Spirit finding its rest in our Lord Jesus Christ has a Scriptural basis and seems to have been taken up particularly among the early Jewish Christians.  There are profound similarities with the Pentateuchal treatments of the Glory of the Lord in the tabernacle, through the Sapiential traditions of Wisdom in search of a resting place, to the New Testament concept of the body of Christ as God's temple/tabernacle (and thus the resting place of the Holy Spirit).  And since the Church is now the Body of Christ, she is the resting place where the Holy Spirit tabernacles ...

For anybody who is interested, below are some relevant Scriptural quotes, and at the end there is a quote from Jerome in which he preserves a very pertinent Jewish-Christian tradition:   

Exodus 24:15-16:  Then Moses went up into the mountain, and a cloud covered the mountain. Now the glory of the Lord rested on Mount Sinai, and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud.

Numbers 9:22:  Whether it was two days, or a month, or a longer time, that the cloud continued over the tabernacle, resting upon it, the Israelites would remain in camp and would not set out; but when it lifted they would set out.

Isaiah 11:1-2: A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.  The Spirit of the LORD shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD.

Isaiah 66:1:  Thus says the LORD: Heaven is my throne and the earth is my footstool; what is the house that you would build for me, and what is my resting place?

Sirach 24:7-11:  [Wisdom:]  Among all these I sought a resting place; in whose territory should I abide? "Then the Creator of all things gave me a command, and my Creator chose the place for my tent.  He said, 'Make your dwelling in Jacob, and in Israel receive your inheritance.'  Before the ages, in the beginning, he created me, and for all the ages I shall not cease to be.  In the holy tent I ministered before him, and so I was established in Zion.  Thus in the beloved city he gave me a resting place, and in Jerusalem was my domain.

John 1:14:  The Word became flesh and lived [literally, "tabernacled"] among us, and we have seen his glory, the glory of a father's only son, full of grace and truth.

John 1:32-33:  John testified, 'I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, 'He on whom you see the Spirit descend and remain [Gr. menon, lit., "live/dwell/lodge] is the one who baptizes with the Holy Spirit.'

John 2:19-21:  Jesus answered them, "Destroy this temple, and in three days I will raise it up."  The Jews then said, "This temple has been under construction for forty-six years, and will you raise it up in three days?"  But he was speaking of the temple of his body.

1 Peter 4:14:  If you are reviled for the name of Christ, you are blessed, because the spirit of glory, which is the Spirit of God, is resting on you.

Gospel of the Hebrews (via Jerome):  Further in the Gospel which we mentioned above we find that the following is written: It happened when the Lord ascended from the water, that the whole fountain of the Holy Spirit descended and rested upon him and said to him:  My son, I expected you among all the prophets that you should come and that I should rest upon you: For you are my rest, you are my firstborn son, who shall reign in eternity.  (Jerome, Comm. Isa.)
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If you are able to bear the whole yoke of the Lord, you will be perfect.  But if you are not able, then do what you can. - Didache 6:2
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« Reply #63 on: June 30, 2013, 09:52:25 PM »

Very interesting. Thank you. Looks like it definitely has a strong Biblical foundation. I wonder what the pneumatological/triadological implications of it are, if any.
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