S
Dear friends, John 15:26 refers to the Comforter, Who is God, the Holy Spirit, and not a prophet of God or any human being, as some misread this verse. John 15:26 reads, "But when the Comforter is come, Whom I shall send unto you from the Father, even the Spirit of truth, Who proceedeth from the Father, He shall bear witness to Me". St. Photios defended the theology behind this verse with the following words, which make the filioque teaching impossible.
I read: "Photius's chief arguments, which became the foundation upon which the Orthodox case against the filioque was built, can be summarized as follows:
1. If "the Father is one source of the Son an and the Holy Spirit, and the Son another source of the Holy Spirit, the monarchy of the Holy Trinity is transformed into a dual divinity".
2. "IF his [that is, the Spirit's] procession from the Father is perfect and complete -- and it is perfect, because he is perfect God from perfect God -- then why is there also a procession from the Son?"
3. "If the Son participates in the quality or property of the Father's own person, then the Son and the Spirit lose their own personal distinctions. Here one falls into semi-Sabellianism."
4. "Because the Father is the principle and source, not because of the nature of the divinity but because of the property of his own hypostasis ... the Son cannot be a principle or source".
5. "By the teaching of the procession from the Son also, the Father and the Son end up being closer to each other than the Father and the Spirit, since the Son possesses not only the Father's nature but also the property of his person [that is, of being a principle or source of the Spirit]".
6. The procession of the Spirit from the Son makes the Son a father of the Spirit's being, thus, "it is impossible to see why the Holy Spirit could not be called a grandson!"
[page 101: The Filioque: History of a Doctrinal Controversy. Oxford Studies In Historical Theology. Copyright 2010, Oxford University Press, New York, by A. Edward Siecienski. ].
God bless all of us. God bring all men to Jesus Christ. In Erie PA Scott R. Harrington
I read: "Photius's chief arguments, which became the foundation upon which the Orthodox case against the filioque was built, can be summarized as follows:
1. If "the Father is one source of the Son an and the Holy Spirit, and the Son another source of the Holy Spirit, the monarchy of the Holy Trinity is transformed into a dual divinity".
2. "IF his [that is, the Spirit's] procession from the Father is perfect and complete -- and it is perfect, because he is perfect God from perfect God -- then why is there also a procession from the Son?"
3. "If the Son participates in the quality or property of the Father's own person, then the Son and the Spirit lose their own personal distinctions. Here one falls into semi-Sabellianism."
4. "Because the Father is the principle and source, not because of the nature of the divinity but because of the property of his own hypostasis ... the Son cannot be a principle or source".
5. "By the teaching of the procession from the Son also, the Father and the Son end up being closer to each other than the Father and the Spirit, since the Son possesses not only the Father's nature but also the property of his person [that is, of being a principle or source of the Spirit]".
6. The procession of the Spirit from the Son makes the Son a father of the Spirit's being, thus, "it is impossible to see why the Holy Spirit could not be called a grandson!"
[page 101: The Filioque: History of a Doctrinal Controversy. Oxford Studies In Historical Theology. Copyright 2010, Oxford University Press, New York, by A. Edward Siecienski. ].
God bless all of us. God bring all men to Jesus Christ. In Erie PA Scott R. Harrington