Eastern Orthodox teaching regarding the Filioque

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The position of the Eastern Orthodox Church regarding the Filioque controversy is defined by their interpretation of the Bible, and the teachings of the Church Fathers, creeds and definitions of the seven Ecumenical Councils, as well as the decisions of several particular councils of the Eastern Orthodox Church.

William La Due describes modern Eastern Orthodox theological scholarship as split between a group of scholars 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.[1] Orthodox scholars who share Lossky's view include Dumitru Stăniloae, John Romanides and Michael Pomazansky. Sergius Bulgakov, however, was of the opinion that the Filioque did not represent an insurmountable obstacle to reunion of the Eastern Orthodox and Roman Catholic churches.[1]

The Eastern Orthodox interpretation of the Trinity is that the Holy Spirit originates, has his cause for existence or being (manner of existence) from the Father alone[2] as "One God, One Father"[3] and that the filioque confuses the theology as it was defined at the councils at both Nicea and Constantinople.[4] The position that having the creed say "the 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.[5]

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