[Danut7]

În prealabil postat de Ducutu

La Florenta formula "Duhul Sfant purcede de la Tatal prin Fiul" a fost gasita ne contradictorie cu expresia "Duhul Sfant purcede de la Tatal si de la Fiul".

Multi din delegatia bizantina nu erau de parere cu adugarea expresiei "Filioque" in Crez (si mai putin cu faptul ca Duhul ar purcede NUMAI de la Tatal).

Si de ce ar trebui catolicii sa renunte la Filioque, daca invatatura ar fi buna (si intarita de autoritatea unor sinoade ecumenice la care au participat si rasaritenii si au fost de acord in marea lor majoritate)?

de apostatici nu a fost gasita contradictorie..

probabil ca de aia si in unele scrieri unde ar trebui sa fie scris prin Fiul, la voi scrie si de la Fiul ...

[COLOR=black]Părtaşul latinilor, Vissarion, reluă tema sa favorită, străduindu-se a dovedi că expresiile aflate în lucrările Părinţilor Greci, cum ar fi prin Fiul, sunt identice cu latinescul de la Fiul, adică Fiul este cauza purcederii Duhului Sfânt deopotrivă cu Tatăl, deşi latinii înşişi, cum am văzut mai sus, nu priveau aceste expresii ca identice. Marcu al Efesului aduse împotriva lui Vissarion cuvintele Sfântului Ioan Damaschin care, admiţând purcederea Duhului prin Fiul, tăgăduieşte în acelaşi timp purcederea Sa de la Fiul, şi din această pricină nu admite că Fiul este cauza Duhului Sfânt. Iată ce spune Sf. Ioan: [/COLOR] [COLOR=black]„Duh al Tatălui, ca unul ce purcede din Tatăl (...), şi Duh al Fiului, nu ca fiind din El, ci ca unul ce prin El din Tatăl purcede. Căci numai Tatăl este cauza” ([/COLOR][COLOR=black]Pneuma tou PatroV, wV ek PatroV ekporeu[/COLOR][COLOR=black]ό[/COLOR][COLOR=black]menon, kai Uiou de Pneuma, ouk wV ex autou, all[/COLOR][COLOR=black]’[/COLOR][COLOR=black] wV di[/COLOR][COLOR=black]’[/COLOR][COLOR=black] autou ek tou PatroV ekporeu[/COLOR][COLOR=black]ό[/COLOR][COLOR=black]menon. M[/COLOR][COLOR=black]ό[/COLOR][COLOR=black]noV gar aitioV o Pat[/COLOR][COLOR=black]ή[/COLOR][COLOR=black]r)[/COLOR][COLOR=black].[COLOR=black][207][/COLOR][/COLOR]
[COLOR=black][COLOR=black]
[/COLOR][/COLOR]
[COLOR=black][COLOR=black][/COLOR][/COLOR]
[COLOR=black][COLOR=black][/COLOR][/COLOR]
[COLOR=black][COLOR=black][/COLOR][/COLOR]The Greek Fathers and the whole Christian Orient speak, in this regard, of the "Father's Monarchy," and the Western tradition, following St Augustine, also confesses that the Holy Spirit takes his origin from the Father principaliter, that is, as principle (De Trinitate XV, 25, 47, PL 42, 1094-1095). In this sense, therefore, the two traditions recognise that the "monarchy of the Father" implies that the Father is the sole Trinitarian Cause (Aitia) or Principle (Principium) of the Son and of the Holy Spirit.
[COLOR=black][COLOR=black][/COLOR][/COLOR]


This origin of the Holy Spirit from the Father alone as Principle of the whole Trinity is called ekporeusis by Greek tradition, following the Cappadocian Fathers. St Gregory of Nazianzus, the Theologian, in fact, characterises the Spirit's relationship of origin from the Father by the proper term ekporeusis, distinguishing it from that of procession (to proienai) which the Spirit has in common with the Son. "The Spirit is truly the Spirit proceeding (proion) from the Father, not by filiation, for it is not by generation, but by ekporeusis" (Discourse 39. 12, Sources Chretiennes 358, p.175).



Even if St Cyril of Alexandria happens at times to apply the verb ekporeusthai to the Son's relationship of origin from the Father, he never uses it for the relationship of the Spirit to the Son (Cf. Commentary on St John, X, 2, PG 74, 910D; Ep 55, PG 77, 316D, etc.). Even for St Cyril, the term ekporeusis as distinct from the term "proceed" (proienai), can only characterise a relationship of origin to the principle without principle of the Trinity: the Father.



On the basis of Jn 15: 26, this Symbol confesses the Spirit "to ek tou Patros ekporeuomenon" ("who takes his origin from the Father"). The Father alone is the principle without principle (arche anarchos) of the two other persons of the Trinity, the sole source (peghe) of the Son and of the Holy Spirit. The Holy Spirit, therefore, takes his origin from the Father alone (ek monou tou Patros) in a principal, proper, and immediate manner. [1]
[COLOR=black][/COLOR]