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(詳細は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.〔 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〔Religious Bodies: 1906: Separate Denominations: History, Description, and Statistics William Chamberlin Hunt (Author), United States. Bureau Of The Census ()〕 as "One God, One Father".〔One God, One Father First of all, it is the Church’s teaching and its deepest experience that there is only one God because there is only one Father. In the Bible the term “God” with very few exceptions is used primarily as a name for the Father. Thus, the Son is the “Son of God,” and the Spirit is the “Spirit of God.” The Son is born from the Father, and the Spirit proceeds from the Father—both in the same timeless and eternal action of the Father’s own being. In this view, the Son and the Spirit are both one with God and in no way separated from Him. Thus, the Divine Unity consists of the Father, with His Son and His Spirit distinct from Himself and yet perfectly united together in Him.()〕 That the filioque confuses the theology as it was defined at the councils at both Nicene and Constantinople.〔The Mystagogy of the Holy Spirit by St Photius pg 75-76 Publisher: Holy Cross Orthodox Press Language: English ISBN 978-0-916586-88-1〕 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 not the position the West took at the Council of Florence. Where the Roman Catholic side explicitly stated that the Holy Spirit has its cause of existence from the Father and the Son.〔(In conclusion) We declare that when holy doctors and fathers say that the holy Spirit proceeds from the Father through the Son, this bears the sense that thereby also the Son should be signified, according to the Greeks indeed as cause, and according to the Latins as principle of the subsistence of the holy Spirit, just like the Father. And since the Father gave to his only-begotten Son in begetting him everything the Father has, except to be the Father, so the Son has eternally from the Father, by whom he was eternally begotten, this also, namely that the holy Spirit proceeds from the Son. We define also that the explanation of those words "and from the Son" was licitly and reasonably added to the creed for the sake of declaring the truth and from imminent need. ()〕 ==Views of Eastern Orthodox saints== The addition of the ''Filioque'' to the Niceno-Constantinipolitan Creed has been condemned as heretical by many important Fathers and saints of the Eastern Orthodox Church, including Photios I of Constantinople, Gregory Palamas and Mark of Ephesus, sometimes referred to as the Three Pillars of Orthodoxy. However, the statement 'The Holy Spirit proceeds from the Father and the Son' can be understood in an orthodox sense if it is clear from the context that 'procession from the Son' refers to the sending forth of the Spirit ''in time'', not to an eternal, double procession within the Trinity Itself. Hence, Saint Maximus the Confessor defended the Western use of the ''Filioque'' in a context other than that of the Niceno-Constantinipolitan Creed.〔"Desiring to defend the Westerners, (he) justified them precisely by saying that by the words “from the Son” they intended to indicate that the Holy Spirit is given to creatures through the Son" ((Orthodox Dogmatic Theology: A Concise Exposition Protopresbyter Michael Pomazansky St Herman of Alaska Brotherhood press 1994 ISBN 0-938635-69-7) ) and "defended the Filioque as a legitimate variation of the Eastern formula that the Spirit proceeds from the Father through the Son" ((Theological Quarterly, January-April 1995, p. 32, and cf. p. 40). )〕 According to Metropolitan Hierotheos (Vlachos) of Nafpaktos, it is Eastern Orthodox tradition that Saint Gregory of Nyssa himself composed the section of the Niceno-Constantinopolitan Creed referring to the Holy Spirit adopted by the Second Ecumenical Council at Constantinople in 381.〔At the Second Ecumenical Council he was recognized by all present as the theologian par excellence. He read the opening speech at the Synod; pronounced the funeral oration for Meletius of Antioch, who was chairman of the Council; gave the speech at the enthronement of St. Gregory the Theologian as Archbishop of Constantinople, and, as is believed, was the one who gave the final form to the Niceno-Constantinopolitan Creed and formulated the article about the Holy Spirit: "And in the Holy Spirit, the Lord, the giver of life; Who proceedeth from the Father; Who with the Father and the Son is worshipped and glorified, Who spake by the Prophets". In icons of the Second Ecumenical Council, St. Gregory is presented as the recording clerk of the Synod. Life After Death by Metropolitan Hierotheos (Vlachos) of Nafpaktos ()〕 There is no reason to suppose that St Gregory of Nyssa, or any of the Fathers of the Second Ecumenical Council, would have endorsed the addition of the ''Filioque'', as later understood in the West, to the Creed.〔(pg 44-45 )〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Eastern Orthodox teaching regarding the Filioque」の詳細全文を読む スポンサード リンク
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