Лемешко Андрей Викторович. Perichoresis and Filioque: The Path to Reconciliation

Perichoresis and Filioque: The Path to Reconciliation

1. The Problem of Answering the Question of the Procession of the Holy Spirit

In theological discussions about the procession of the Holy Spirit, one often encounters vague or insufficiently developed answers.

-- Catholics frequently state that "the Church does not teach where the Spirit proceeds," implying that this is a mystery beyond human comprehension.

-- Orthodox theologians sometimes propose that the Spirit proceeds into the world, but without deeper theological clarification.

-- Others, regardless of denomination, respond "wherever the Son is born," without fully addressing the nature of procession within the Trinity.

The most radical position asserts that the concept of "where" cannot be applied to God, since He exists beyond space. However, if we turn to the words of Scripture:

"I am in the Father, and the Father is in Me." (John 14:11)
it becomes clear that although the Persons of the Holy Trinity do not occupy physical space, their relational presence within the Divine Being still has meaning.

Two Planes of the Holy Trinity's Being: Ad Intram and Ad Extram

Theology distinguishes two aspects of Divine Being:

-- The Holy Trinity in Itself (ad intram) - God's inner life, independent of creation.

-- The Holy Trinity acting in the world (ad extram) - God's manifestation through His energies.

Catholic theology tends to focus heavily on ad intram, treating Filioque strictly as an internal Trinitarian interaction. Meanwhile, Orthodox theology acknowledges ad intram but, with the influence of Gregory Palamas, also emphasizes ad extram, where God acts through His uncreated energies.

However, the question "Where does the Spirit proceed?" remains crucial within ad intram, since procession and birth occur within the Divine Essence itself, not in a spatial or temporal sense. To address this question, we must turn to the doctrine of Perichoresis, the mutual indwelling of the Persons of the Trinity.

2.In Search of Genuine Theology

In theological discussions about the Holy Trinity, one often encounters a fundamental issue: many Christians-regardless of their denomination-become prisoners of doctrinal formulas, repeating established formulations rather than engaging in living reflection. While Church Fathers, councils, and canonical texts are undeniably significant, an excessive reliance on them often turns theology into mere repetition, rather than a search for truth. Fear of doubt and critical analysis of dogmas deprives faith of depth.

This issue is particularly evident in the debate about the procession of the Holy Spirit. Catholics firmly adhere to the formula of Filioque-"the Spirit proceeds from the Father and the Son," while Orthodox Christians insist that the Spirit proceeds only from the Father. However, the most crucial question is rarely asked:
Where does the Holy Spirit proceed to?

Since the procession of a Divine Person cannot be spatial-as God is omnipresent-this question often remains unanswered in theological discourse.

This study aims not to approach the procession of the Holy Spirit and the birth of the Son through static dogmatic formulas, but rather through the ancient doctrine of Perichoresis, the mutual indwelling of the Persons of the Holy Trinity. This concept allows us to better understand the inner life of God and propose a theological explanation of where the Spirit proceeds and where the Son is born within the one Divine Essence.

3. Where Does the Spirit Proceed and Where Is the Son Born?

Based on the doctrine of Perichoresis, the following theological principle can be formulated:

-- The omnipresent Holy Spirit, in His procession, remains in the Father while penetrating into the Son-or rather, proceeds into the Son while still dwelling in the Father.

-- According to Perichoresis, the Son serves as the medium (ad intram) for the procession of the Spirit from the Father. Saint John of Damascus affirms:

-- "God-The Holy Spirit-is the middle between the Unbegotten (Father) and the Begotten (Son) and through the Son is united with the Father."
(An Exact Exposition of the Orthodox Faith, Book 1, Chapter XII, p. 184)

-- The omnipresent Son, in His birth, remains in the Father while penetrating into the Holy Spirit-or rather, is born into the Spirit while still dwelling in the Father.

-- In this sense, the Holy Spirit can be seen as a medium (ad intram) for the birth of the Son from the Father. Some theologians even suggest that the Spirit plays a maternal role in relation to the Son.

Thus, the answer to the question "Where does the Spirit proceed, and where is the Son born?" within the one Divine Essence is as follows:

-- The Holy Spirit proceeds into the Son while remaining in the Father.

-- The Son is born into the Holy Spirit while remaining in the Father.

-- They mutually penetrate each other, remaining inseparably connected with the Father.

The Son and the Spirit function as mediums for each other:

-- The Son utilizes the Spirit as a medium for His birth from the Father.

-- The Spirit utilizes the Son as a medium for His procession from the Father.

This principle affirms the dynamic unity of the Persons of the Holy Trinity, rejecting any spatial interpretation of procession and birth. Perichoresis reveals the inner life of God as mutual indwelling, rather than merely a set of relationships between the Divine Persons.

The Essence of Perichoresis: The Mutual Indwelling of the Persons of the Holy Trinity

The doctrine of Perichoresis (Greek: περιχώρησις, meaning "mutual penetration") explains the inner life of the Holy Trinity as a dynamic unity, in which the Divine Persons dwell within one another without losing their individuality.

Saint John of Damascus emphasizes:

"...we know that these hypostases are inseparable from one another, indivisible from each other, yet united and mutually penetrating without confusion."
(An Exact Exposition of the Orthodox Faith, Book 1, Chapter V)

Metropolitan Makary (Bulgakov) reinforces this teaching, citing the Gospel:

"All Persons of the Most Holy Trinity [ad intram] are in constant mutual communion with one another: The Father dwells in the Son and the Holy Spirit; the Son in the Father and the Holy Spirit; the Holy Spirit in the Father and the Son."
(John 14:10)

Saint Gregory the Theologian further describes this principle:

"The Hypostases dwell and exist in one another; for they are inseparable and indivisible from one another, indwelling without confusion or mixture."
(Oration 3, 22, 40)

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The analogy with Yin-Yang is applicable only in a missionary context and cannot replace the dogmatic teachings of the Church.

Moreover, Christ Himself confirms this mystery:

"Do you not believe that I am in the Father and the Father is in Me?"
(John 14:10)

Despite the clear patristic basis for Perichoresis as mutual indwelling, Catholic theology sometimes interprets this doctrine as merely describing the "relationships" between the Persons of the Trinity. However, according to the Church Fathers, it refers to actual mutual penetration, not merely theological abstractions.
Thomas Aquinas (Summa Theologiae, I, q. 36) considers Filioque as the Son's participation in the one source of procession, rather than as two principles.

4. Perichoresis in Graphics: A Theological Interpretation of the "Taiji-Yin-Yang" Symbol

The concept of Perichoresis can be effectively illustrated using the widely recognized Taiji-Yin-Yang symbol. While it may appear dualistic, its origin lies in a primordial, unified substance-Taiji, which generates two opposing yet inseparable forces-Yang and Yin.

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Perichoresis is the procession into the Hypostasis of the Son, not into an abstract "nowhere."
It is important to emphasize that the Yin-Yang symbol reflects the cyclical dualism of the material world (Dao De Jing, "42), whereas Perichoresis describes the eternal intercommunion of the Persons beyond matter.

4.1.Trinitarian Structure

This symbolic representation aligns with a trinitarian framework where:

-- The outer circle (Taiji) symbolizes the hidden Father, the Source of all existence:

-- "No one has ever seen God" (John 1:18).

-- The Yang drop represents the Son,

-- The Yin drop corresponds to the Holy Spirit.

The small circles within each drop illustrate the mutual indwelling of the Spirit in the Son and the Son in the Spirit, both residing within the Father's bosom, affirming the unity of the Persons of the Holy Trinity.

4.2.Theological Interpretation

Thus, the outer circle represents the Father-the hidden Source, while the two interflowing drops signify the Son and the Holy Spirit.
The Persons of the Holy Trinity are united, continually dwelling within one another, reflecting the doctrine of Perichoresis.

4.3.Missionary Perspective

This approach presents an effective missionary tool, especially for dialogue with Eastern cultures. However, it is crucial not to equate the symbols of Yin-Yang and Taiji directly with the Holy Trinity, as their philosophical origins are materialistic.

Just as the Egyptian Ankh-the symbol of life-was assimilated into Christian symbolism, the Taiji symbol can serve as a theological bridge, provided its spiritual meaning is conveyed with precision.

4.4.Theological Parallel

Saint John of Damascus writes:

"God-The Holy Spirit-is the middle between the Unbegotten (Father) and the Begotten (Son), and through the Son, He is united with the Father."
(An Exact Exposition of the Orthodox Faith, Book 1, Chapter XII, p. 184)

This concept resonates with the philosophy of Yin and Yang, where opposites do not merely exist side by side but interpenetrate each other dynamically. Similarly, Perichoresis, as the doctrine of mutual penetration within the Holy Trinity, reflects the following principles:

-- The Son and the Spirit serve as mutual mediums in their intra-Trinitarian interaction.

-- The Son is born into the Spirit while remaining in the Father.

-- The Spirit proceeds into the Son while remaining in the Father.

4.5.Final Thoughts

Using the Yin-Yang symbol as a theological analogy can be an effective missionary approach, sparking discussions that bridge Eastern philosophy and Christian theology.

However, it is essential to acknowledge that these symbols do not fully align with the doctrine of the Holy Trinity, as Yin-Yang originates from a materialistic worldview.

Much like:

-- The Egyptian cross "Ankh" became a Christian symbol of life,

-- Saint Patrick used the three-leaf clover to explain the unity of the Trinity,

this interpretation serves as a theological method to engage Eastern thought while maintaining Christian doctrinal integrity.

4.5. Ontological Risk:

A direct projection of the Trinity onto Yin-Yang leads to:

-- Subordinationism (violating the equality of the Persons)

-- Pantheism (mixing God with the world)

-- Denial of transcendence (Isaiah 55:8-9)

The analogy is only permissible as a missionary tool, provided its boundaries are clearly explained.

5.On the Characters 三身, 法身, 報身

Readers may wonder: what do these characters on the illustration mean? This is also a missionary approach, utilizing elements of Eastern philosophy to explain Christian theology.

These characters refer to the Doctrine of the Three Bodies of the Buddha (Trikaya, Sanskrit: त्रिकाय, Chinese: 三身, sān shēn - "three bodies"), a concept in Mahayana Buddhism that describes three aspects of the Buddha's manifestation:

-- Dharmakaya (संस्कृत: धर्मकाय, Chinese: 法身, fǎ shēn - "the Dharma body") - the absolute, transcendent manifestation of spiritual essence, comprehensible only through supreme enlightenment.

-- Sambhogakaya (संस्कृत: संभोगकाय, Chinese: 報身, bào shēn - "the body of bliss") - a mystical form of the Buddha, accessible in deep meditation.

-- Nirmanakaya (संस्कृत: निर्माणकाय, Chinese: 化身, huà shēn - "the phenomenal body") - the Buddha manifesting in the everyday world.

The final aspect, Nirmanakaya, allows for parallels with historical figures, including Jesus Christ.

Christian Interpretation of Eastern Symbols

Using this graphic symbolism provides a way to connect three major religious traditions-Daoism, Mahayana Buddhism, and Christianity.

Christianity has a long history of reinterpreting pagan symbols and philosophical concepts:

-- The Pagan Sun became a symbol of Christ.

-- The Neoplatonic Trinity of Plotinus was transformed into Trinitarian theology.

-- In the East, Dao ("The Way") has long been associated with Christ due to the works of Christian apologists.

Now, it is time to reinterpret and assimilate other aspects of Eastern philosophy, including its sacred core-the Yin-Yang symbol.

6.Why Orthodox Theology Takes Priority Here

Orthodox theology plays a unique role in interreligious dialogue, as its traditional doctrine of Perichoresis has been preserved in its pure form, without merging with Filioque. This allows for a deeper understanding of the dynamic interaction of the Persons of the Holy Trinity without introducing external dogmatic formulas.

Orthodox theology, based on Perichoresis, provides space for further reflection on the inner Trinitarian life (ad intram) and the potential development of the doctrine of the Holy Trinity, considering that the Son and the Spirit serve as mediums for each other's procession and existence within one another.

This approach opens new horizons, not only for theological discourse within Christianity, but also for interreligious dialogue, particularly with Eastern philosophical traditions.

7.Scriptural Basis for Perichoresis: The Mutual Indwelling of the Persons of the Holy Trinity

In theological discussions, it is often asserted that reflections on the Holy Trinity must be based solely on Scripture, since Tradition holds authority primarily within Catholicism and Orthodoxy. Therefore, let us address the question:
"Where does the Spirit proceed, and where is the Son born within the Divine Essence?"
using only Scripture as our foundation.

7.1. The Son Dwells in the Father, Therefore He Is Born in the Father

John 14:8-11:

"Believe Me that I am in the Father and the Father is in Me; otherwise, believe because of the works themselves."

-- This passage clearly shows that the Son dwells in the Father. And wherever the Son dwells, it follows that He is born in the Father.

7.2. Perichoresis: The Mutual Indwelling of the Trinity

Understanding the eternal unity of the Persons of the Holy Trinity requires scriptural foundation. The following verses provide clarity:

-- John 14:16-17

-- "And I will ask the Father, and He will give you another Helper, to be with you forever-the Spirit of truth..."

This verse emphasizes the eternal presence of the Holy Spirit, who remains with the faithful forever, reflecting His unbroken communion with both the Father and the Son. It also serves as evidence of the Spirit's eternal indwelling in the Son.

-- John 17:5

-- "And now, Father, glorify Me in Your own presence with the glory that I had with You before the world existed."

Jesus speaks of His preexistent glory, affirming His eternal relationship with the Father, which inherently includes the indwelling of the Spirit within this divine unity.

-- 1 John 1:2

-- "The life was made manifest, and we have seen it, and testify to it, and proclaim to you the eternal life, which was with the Father and was made manifest to us."

Christ embodies eternal life, which was with the Father before time, signifying the unchanging unity within the Trinity.

7.3. The Spirit Descends Upon the Son, Affirming Their Eternal Unity

Mark 1:10 - "And immediately, as He was coming up out of the water, He saw the heavens opening and the Spirit descending upon Him like a dove."
Luke 3:22 - "And the Holy Spirit descended upon Him in bodily form like a dove, and a voice came from heaven: `You are My beloved Son; in You I am well pleased.'"

These passages describe the manifestation of the Trinity in history (ad extra) but also reflect the eternal reality of divine mutual indwelling (Perichoresis, ad intram). The Holy Spirit does not merely descend externally upon the Son; rather, He dwells within Him, testifying to their inseparable unity within the Godhead.

These passages confirm that the Holy Spirit descends upon the Son, but not merely from outside-He dwells within Him, aligning with Perichoresis, the mutual indwelling of the Persons of the Trinity.

7.4. The Father Seals th>e Son, Confirming Their Unity

John 6:27:

"For on Him the Father, God, has set His seal."

-- This verse can be interpreted as a sign of their unity.

7.5. The Mutual Indwelling of the Persons of the Trinity

John 17:21-23:

"That they may all be one, just as You, Father, are in Me, and I in You, so that they may also be in Us as one..."

-- Here, Christ speaks of mutual indwelling, reinforcing the doctrine of Perichoresis.

Colossians 2:9:

"For in Him dwells all the fullness of the Godhead bodily."

-- This passage shows that the Son is filled with Divine essence, including the Holy Spirit.

7.6. The Holy Spirit Is Connected to the Son

Galatians 4:6:

"God has sent the Spirit of His Son into your hearts."

-- This verse underscores the connection between the Son and the Spirit, affirming their mutual penetration.

2 Corinthians 3:17:

"The Lord is the Spirit."

-- This passage supports theological reflection on the unity of the Son and the Spirit.

Proving That the Spirit Proceeds into the Father and That the Son Is Born in the Spirit

Now, it remains to demonstrate that the Spirit proceeds not only into the Son but also into the Father, and that the Son is born not only in the Father but also in the Holy Spirit.

This concept is difficult to prove using direct texts, but one exceptionally profound verse may serve as an argument:

John 1:18:

"No one has seen God at any time; the only begotten Son, who is in the bosom of the Father, He has revealed Him."

-- If the Son dwells in the Father (John 14:8-11), and the Spirit dwells in the Son (John 1:32), then the Spirit must also dwell in the Father.

-- Thus, the Spirit proceeds not only into the Son but also into the Father.

John 15:26:

"The Spirit of truth, who proceeds from the Father."

-- The Father is the source of the Spirit, and the Son dwells in the Father.

-- Therefore, the Son is born not only in the Father but also in the Holy Spirit, in whom the Father is fully present.

7.7.Conclusion

An objective analysis relying solely on Scripture leads to the following conclusions:
The Holy Spirit proceeds into both the Son and the Father.
The Son is born into the Holy Spirit and the Father.
The source of both the Son and the Spirit is the Father.
The Spirit dwells in the Son, confirming their inseparable unity (John 1:32).

The best expression of Perichoresis is found in John 14:10-16, where Christ declares:
"I am in the Father, and the Father is in Me."

This principle of mutual indwelling dismantles any notion of separation among the Persons of the Holy Trinity, illustrating that the procession of the Spirit and the birth of the Son are not merely doctrinal formulas but manifestations of their dynamic unity.

8.Perichoresis and Catholic Theology: The Suppression in Favor of Filioque

The issue of Perichoresis (the mutual indwelling of the Persons of the Holy Trinity) has been downplayed in Catholic theology and replaced with the concept of "relations" between hypostases. This is not accidental-the doctrine of Perichoresis is in direct contradiction to the Filioque dogma, which asserts that the Holy Spirit proceeds from both the Father and the Son.

8.1.Catholic Interpretation: A Shift Away from Mutual Penetration

To avoid this contradiction, Catholic theology substituted the teaching of mutual penetration with the idea of relational interactions among the Persons of the Trinity. This concept was articulated in the works of Metropolitan Makary (Bulgakov), though its roots likely extend deeper into Catholic dogmatic tradition.

As a result, modern Catholics either remain unaware of Perichoresis or disregard it, as its implications challenge the Filioque doctrine. Many Catholic theologians, when engaged in Trinitarian discussions, struggle to answer the question:
"Where is the Son born, and where does the Spirit proceed?"

This difficulty arises because Catholic theology does not integrate the doctrine of mutual indwelling, making it hard to reconcile the internal dynamics of the Holy Trinity.

8.2.Why Is Perichoresis Suppressed?

During the time of Metropolitan Makary, the doctrine of Perichoresis was still conveyed to believers, albeit in a modified form. However, today, it is effectively ignored. The reason is straightforward:

-- Filioque became a dogma, mandatory for Catholics.

-- Anything contradicting this dogma had to be either rejected or reinterpreted.

-- Perichoresis is an ancient doctrine-it cannot simply be anathematized, but it can be overlooked.

9.Perichoresis as the Key to Understanding the Procession of the Spirit

Without the doctrine of Perichoresis, it is impossible to answer the central theological question:
"Where does the omnipresent Spirit proceed?"

If the Holy Spirit is omnipresent, then there can be no place where He is absent, nor any space into which He could proceed. The only theologically sound answer provided by Perichoresis is as follows:

-- The Spirit can proceed from the Father only into the Son.

-- The Son serves as the infinite boundary for the infinite Spirit.

9.1. Why Is Perichoresis "Unfavored" by Supporters of Filioque?

Perichoresis demonstrates that the procession of the Spirit occurs into the Son, but with the participation of the Son, who serves as the medium, not the source. In this sense, Filioque can be reinterpreted as follows:

-- The Spirit proceeds from the Father, but His procession occurs through the Son, since the Son dwells in the Father and serves as the space for intra-Trinitarian movement.

-- The Son is not the source of the Spirit's procession, but He participates in it, creating the intra-Trinitarian environment for the procession.

-- The Spirit dwells in the Son, and the Son dwells in the Father-thus, the Spirit also dwells in the Father, affirming their unity.

9.2.Why Does Catholic Theology Not Consider This Formulation?

Catholic theology has traditionally interpreted Filioque as if the Son were an active source of the Spirit's procession, rather than a medium for it. However, a Perichoretic understanding demonstrates that:

-- The Spirit proceeds into the Son by the will of the Father, rather than from the Son as a source.

-- The procession of the Spirit is not a linear process (from the Father to the Son), but a dynamic mutual interpenetration, where the Son participates in the procession as a medium but not as its source.

Perichoresis Does Not Reject Filioque but Exposes Its Theological Inaccuracy

If Filioque were reconsidered in light of Perichoresis, one could say that the Son participates in the procession of the Spirit, but not as a source-rather, as the medium for intra-Trinitarian movement.

9.3.Why Does Catholic Theology Avoid Emphasizing Perichoresis?

Catholic theology traditionally does not fully integrate Perichoresis, leading to certain theological implications:

-- Perichoresis shows that the Spirit proceeds from the Father into the Son, but with the Son as a medium for the procession, not as its source. The Son actively participates in the process by giving His consent to the procession through Himself.

-- Filioque, in its traditional Catholic sense, states that the Spirit proceeds from the Father and the Son, but does not clarify the Son's role as an active medium consenting to this procession from the Father through Himself.

-- Modern Catholics are either unaware of Perichoresis or do not incorporate it into theological discourse, instead preferring to frame Trinitarian relations without mutual penetration between the Persons.

-- Without Perichoresis, it is impossible to fully answer the question of the Spirit's procession, especially given His omnipresence.

9.4.Perichoresis Requires a Theological Refinement of Filioque

To this day, Perichoresis remains a fundamental theological doctrine, one that cannot be dismissed, but whose influence is intentionally minimized in Catholic tradition, as it requires a reexamination of the Son's role in the Spirit's procession and potential reconsideration of Filioque.

Thus, Perichoresis does not entirely negate Filioque, but it calls for a theological correction to properly align its implications with the dynamic mutual indwelling of the Trinity's Persons.

10. Perichoresis vs. Filioque: The Theological Conflict

The doctrine of mutual penetration and omnipresence of the Persons of the Holy Trinity challenges Filioque, if it is understood as the addition of "and the Son" to the Creed, according to which the Spirit proceeds from the Father and the Son. "This contradicts the words of St. Gregory the Theologian, who stated that in the Trinity 'movement begins with the Father, is received by the Son, and is completed by the Spirit' (Oration 31.8), excluding any reverse influence of the Spirit upon the Father as the source."

10.1.The Problem of Omnipresent Procession

The Holy Trinity is omnipresent-the Father, the Son, and the Spirit have always existed within the world, beyond the world, and will continue to exist forever. They do not need to "proceed" in order to be present in the world, as they already are.

However, the Trinity is transcendent to the world-it dwells within creation yet remains unmingled, without contact with material existence. Saint John of Damascus states:

"It penetrates all things, without mixing with anything, yet nothing penetrates Him."

If the Spirit Proceed from the Father and the Son-Where Does It Go?

The key question for supporters of "and the Son" in Filioque:

-- Where can the OMNIPRESENT Spirit proceed if no place exists outside Him?

-- If the Holy Spirit is boundless, and the Son is also omnipresent, then the Spirit can only proceed into the Father and the Son!

But if the Spirit proceeds from the Father and the Son into the Father and the Son, then it is not a true procession nor penetration, but merely a circular movement, which undermines the very principle of procession.

10.2.The Mutual Consent of the Persons of the Holy Trinity

When Saint Ambrose of Milan, in his work "On the Holy Spirit" (c. 381 AD), writes:

"Likewise, the Holy Spirit, proceeding from the Father and the Son, does not separate from either the Father or the Son."

This should be understood as follows:

-- The Son, as the medium, gives consent for the Spirit's procession into Himself.

-- The Father makes the decision to send forth the Spirit from Himself.

-- The Holy Spirit consents to proceed.

Thus, through the mutual consent of the three Persons, both the birth of the Son and the procession of the Spirit take place.

The Persons of the Holy Trinity are not only mediums for one another but also engage in divine communion, leading to perfect agreement-they "do not separate" but remain united in one mind, one will, and one divine action.

10.3.Filioque: A Hasty Theological Decision

Before revisiting the Creed, the theological contradiction between Perichoresis and Filioque must first be resolved.

The Catholic Church introduced Filioque into the Creed without prior reconciliation with Perichoresis, making this decision premature.

Instead of Questioning the Core Trinitarian Doctrine, a More Rational Approach Would Be to First Reconcile Both Teachings

Key questions to consider:

-- How does Perichoresis (the mutual indwelling of Persons) influence the concept of the Spirit's procession?

-- Can Filioque be interpreted in a way that does not contradict Perichoresis?

-- Is there a theological method to unify these ideas without radically revising dogmas?

A Call for Theological Precision:сatholic tradition should not merely defend Filioque, but seek an exact explanation of its place in Trinitarian dynamics, considering Perichoresis as a fundamental doctrine.

10.4. Conclusions:

-- Perichoresis demonstrates that the Spirit proceeds into the Son, but not from the Son.

-- If the Spirit proceeds from the Father and the Son, but only into the Father and the Son in a linear fashion, the procession loses its meaning. Why this circular movement? What is its purpose? Where is the "circling within God" that Saint Gregory the Theologian referred to as "the closed circle of love"?

-- Catholic theology avoids detailed discussions of Perichoresis because it challenges the traditional understanding of Filioque.

-- Procession and birth occur through the consent of the Three Persons, rather than through a linear movement.

-- Filioque was introduced into the Creed hastily, without theological reconciliation with Perichoresis.

-- Before reconsidering the dogma, the theological contradiction between Perichoresis and Filioque must first be addressed.

By its nature, Perichoresis requires a clarification of the Son's role in the procession of the Spirit, and it may lead to a revision of Catholic doctrine, but only after both concepts are theologically harmonized.

11.Comparison of Perichoresis and Filioque: A Theological Perspective

Truth cannot be hidden, and the beauty of Perichoresis speaks for itself.

11.1. Perichoresis: The Dynamic Circling of the Persons of the Holy Trinity

-- The omnipresent Spirit proceeds from the omnipresent Father into the omnipresent Son, and through the Son-back into the Father.

-- The omnipresent Son is born from the omnipresent Father into the omnipresent Spirit, and through the Spirit-back into the Father.

This circling and mutual penetration of the Persons of the Holy Trinity is what Saint Gregory the Theologian referred to as "circling within God", calling it "the closed circle of love."

11.2.Filioque: Risk of Reducing Trinitarian Dynamism

Now imagine replacing Perichoresis with Filioque:
"The Spirit proceeds from the Father and the Son into the Father and the Son."

Without considering Perichoresis, Filioque risks reducing the dynamic flow of Trinitarian life to a more static framework. The procession could lose its theological depth and movement, potentially becoming a closed conceptual structure rather than a mutual and active indwelling within God.

Additionally, the question of the Son's birth within the Spirit and the Father is often left underdeveloped in Catholic theology, resulting in a less complete articulation of intra-Trinitarian relations.

11.3. The Conflict Between Perichoresis and Filioque

A clear opposition emerges between the two doctrines:

-- Perichoresis-the mutual indwelling of the Persons of the Holy Trinity within one another.

-- Filioque-a linear procession of the Spirit, which fails to consider the dynamic circling of the Trinitarian life.

If Perichoresis is taken literally, it dismantles Filioque, revealing that the Persons of the Holy Trinity serve as mediums for one another in both procession and birth.

11.4. Misinterpretation of Perichoresis

Some attempt to dilute the doctrine of Perichoresis, claiming that it merely describes relationships between the Persons of the Trinity, rather than real mutual penetration.

However, patristic theology affirms that Perichoresis is not just "relationships," but actual interpenetration:

-- The Father, Son, and Spirit dwell within one another.

-- They serve as mediums for each other in both procession and birth.

11.5.Conclusion

-- Perichoresis represents the dynamic circling of the Persons of the Holy Trinity, whereas Filioque presents a static procession.

-- Filioque does not account for the Son's birth into the Spirit and the Father, making the doctrine incomplete.

-- Perichoresis reveals that the Persons of the Holy Trinity serve as mediums for one another, rather than simply being "relations."

-- Attempts to redefine Perichoresis as mere "relationships" rather than mutual penetration distort its theological essence.

12.The Procession of Love or Grace: The True Flow of the Holy Trinity

A common question arises: "What then proceeds into the world?"

The answer has long been given-Love... or Grace.

The Persons of the Holy Trinity love one another, and this is not merely a sentiment, but a reality in which one can dwell and participate. It is this love, this living Divine presence, that proceeds from the omnipresent Persons of the Holy Trinity into the world.

12.1.Grace: The Living Manifestation of Trinitarian Love

Grace has many names:

-- "spirit" (lowercase) - "The spirit gives life" (2 Cor. 3:4-6), "God is spirit, and those who worship Him must worship in spirit and truth" (John 4:23-24).

-- "light" - "God is light, and in Him there is no darkness at all" (1 John 1:5).

-- "love" - "God is love, and whoever abides in love abides in God, and God in him" (1 John 4:16).

-- "breath of life" - "And He breathed into his face the Breath of Life" (Gen. 2:7).

-- "glory of God" - "For all have sinned and fall short of the glory of God" (Rom. 3:23).

12.2.Grace and the Holy Spirit: Distinguishing the Concepts

Many Church Fathers referred to grace as "the Holy Spirit", but it is essential to distinguish between:

-- Grace - God's action in the world, His energy poured out upon creation.

-- The Holy Spirit - a Person of the Holy Trinity, possessing hypostasis.

The context always determines whether the reference is to the Divine Person or His action within the world.

Clarification in the Church Fathers' Teachings.Church Fathers such as Basil the Great and Gregory Palamas clearly distinguished between essence, hypostasis, and energy in their theological writings.

"The difference between essence and hypostasis is the same as between the general and the particular."
(Basil the Great, "On the Holy Spirit," Ch. 16)

This distinction is crucial for understanding Orthodox theology:

-- Essence - What is common to God.

-- Hypostasis - The distinct Persons of the Trinity.

-- Energy - The divine action manifest in the world.

As Gregory Palamas explains: 'The Holy Spirit, as Hypostasis, is the Giver of grace, but grace itself is an uncreated energy, of which we partake' (Triads III.1.34)."

12.3. The Beauty of Trinitarian Doctrine: Why Has It Been Forgotten?

The doctrine of mutual penetration and the procession of Divine Love is both beautiful and harmonious. It explains the mystery of the Trinity, not as a static dogmatic formula, but as a living flow of Divine existence.

But why is this teaching ignored? Why has the debate over Filioque and Perichoresis turned into mere exchanges of citations, often without deep reflection?

12.4. A New Level of Theological Reflection

As Albert Einstein famously said:

"We cannot solve our problems with the same thinking we used when we created them. We must rise to a higher level."

Instead of repeating endless disputes over the formal side of Filioque, theological inquiry should seek a deeper understanding of intra-Trinitarian movement.

Seeking Answers Beyond Formulas

The fundamental questions to explore:

-- Where does the Spirit proceed?

-- Where is the Son born?

The very process of seeking answers represents this higher level upon which theological discourse must be built-not merely a battle over terminology, but a reflection on the living movement of Divine Love.

12.5. Conclusion

-- The Holy Trinity manifests itself in the world through Love and Grace.

-- Grace is the Divine energy flowing from the omnipresent Persons of the Trinity.

-- A true understanding of Perichoresis requires moving beyond formal dogmatic disputes.

-- Filioque should be analyzed, not at the letter level, but at the level of intra-Trinitarian essence.

-- The path to theological reflection is not a struggle for tradition, but a revelation of the deep harmony of Trinitarian existence.

Thus, Filioque can be understood as a doctrine of the procession of Love or Grace from all Persons of the Holy Trinity. This mutual love is born ad intram between the Persons of the Trinity and poured outward as Grace or Divine Love, which can be participated in and, most importantly, experienced in the profound mystical union with God.

13. Filioque as a Theological Opinion, Not a Dogma

The Seventh Ecumenical Council and the Question of Filioque

At the Seventh Ecumenical Council (787 AD), theologians allegedly equated two teachings-Filioque and "through the Son"-recognizing them both as theologoumena rather than dogmas.

It is claimed that, in the Fourth Session, Euthymius, Bishop of Sardis, recited a Confession of Faith, including "and the Son." However, authentic acts of the Council (Mansi XII, 1122-1144) do not contain Filioque.

The claim that Filioque was "reduced to a theological opinion" at the Seventh Council (787 AD) lacks historical support. The council did not discuss Filioque, as the controversy arose later (9th-11th centuries). Its inclusion in Greek documents is a later Latin interpolation, confirmed by J. Hergenrцther and V. Grumel.

The forgery was exposed at the Florentine Council (October 16, 1438), when Latin theologians presented Greek delegates with a Greek manuscript of the Seventh Council's Acts, containing the inserted phrase "και εκ του Υιού" (Filioque in Greek). This insertion is considered a falsification and later interpolation, rather than an authentic doctrinal ruling of the Council.

13.1. Maximus the Confessor's Compromise

The idea of equating Filioque with "through the Son" appears in the works of Maximus the Confessor (No662), who offered a theological compromise:

"The Spirit proceeds from the Father through the Son."

This formulation has been regarded as a bridge between traditions, and remains unchallenged by both Catholic and Orthodox theologians.

However, Maximus did not equate his teaching with Filioque, but rather emphasized distinctions between:

-- Energetic manifestation (ad extra) ! The Spirit's action in the world and salvation.

-- Hypostatic procession (ad intram) ! The eternal origin of the Spirit within the Trinity.

His position aligns more closely with Eastern theological tradition (see Opuscula theologica et polemica, PG 91) and contrasts with Filioque, which asserts the co-causality of the Son in the Spirit's eternal procession.

Clarification: ""διὰ Υἱοῦ" ≠ "ex Patre Filioque"

In Maximus' teaching:

-- "διὰ Υἱοῦ" ("through the Son") refers to manifestation of the Spirit's presence in the world.

-- "ex Patre Filioque" ("from the Father and the Son") implies a shared source for the eternal procession.

Maximus explicitly states:

"The [Latin Fathers] do not make the Son the cause of the Spirit... They know that the Spirit proceeds (ἐκπορευόμενον) from the Father but is manifested (προϊέναι) through the Son in the world." (PG 91, 136A)

This excludes the interpretation of Filioque in the context of eternal procession (ad intram).

13.2. A New Interpretation of Filioque: The Procession of Love

An alternative theological approach views Filioque not as hypostatic procession, but as the procession of divine grace or shared Love within the Holy Trinity (ad intram):

-- The Son loves the Father and the Spirit.

-- The Spirit loves the Son and the Father.

-- The Father loves the Son and the Spirit.

This divine love manifests externally (ad extra), proceeding into the world as true divine reality, both through the Son and the Spirit, since love originates from all Three Persons.

"God is love" (1 John 4:8).

Supporting references:

-- "The German Ecumenical Text on Filioque" (1981) ! Recognizes Filioque as a theological opinion. "The first official document in which Catholics recognized Filioque as a theological opinion."

-- Declaration of 1995 (Joint Orthodox-Catholic Commission) ! States "Catholics acknowledge that the formula 'from the Father through the Son' corresponds to the unified faith of the Church" (sec. 32).

13.3. Theological Dialogue and Challenges

Despite Filioque being recognized as a theologoumenon by some Orthodox theologians, the Catholic tradition still treats it as dogma. Instead of encouraging theological dialogue, canonists from both traditions often dismiss the compromise proposed by Maximus the Confessor, missing a chance for doctrinal reconciliation.

This continuing debate reinforces historical divisions, hindering a deeper understanding of the mutual indwelling of the Persons of the Trinity.

13.4. Conclusion

The dogma of the Trinity has been revealed to the extent necessary for salvation, yet theological reflection on its inner life (ad intram) remains ongoing in both Catholic and Orthodox traditions.

Instead of rigid disputes, a refined theological understanding of Filioque and Perichoresis could bridge differences without undermining key doctrines.

I have removed duplicated ideas and redundant phrasing, optimized logical flow, and refined terminology. Let me know if you'd like further improvements!

14. Epilogue

Greetings to all who have read this article to the end!
The purpose of this work is not to overthrow traditions or redefine theological concepts, but rather to share information, offer a fresh perspective, and help expand the reader's horizon.
Unfortunately, many who study theology tend to believe that everything has already been revealed, understood, and remains unshakable-even in Trinitarian theology. However, truth is deeper, and reflection upon it never truly ends.

14.1. Knowledge Is Movement

Theology is not static, and the process of understanding cannot be halted. The search for answers to questions such as "Where does the Spirit proceed?" and "Where is the Son born?" is not just theological reasoning, but a journey into the mystery of Divine existence itself.

Perichoresis provides the only theologically consistent answer to the question 'Where does the Spirit proceed?': within the Trinity-into the Hypostasis of the Son, which aligns with:
God's omnipresence (Psalm 138:7-12)
The revelation of mutual indwelling of the Persons (John 14:10)
The experience of the saints (Symeon the New Theologian, Hymns)

This idea is especially relevant to the discussion of Filioque and Perichoresis. If the debate becomes trapped within the same arguments, it loses meaning. But when we rise to a new level of analysis, we begin to perceive the fullness of Trinitarian movement-the circling and mutual agreement of the Persons of the Holy Trinity.

The recognition of Filioque as a theologoumenon (section 13) and the integration of perichoresis into Catholic triadology (section 9.4) are realistic steps toward the reunification of traditions.

If This Article Has Encouraged the Reader to Seek Further, Not to Stop, but to Go Beyond, Then It Has Achieved Its Purpose.
Theology is not dry scholasticism, but a living quest for truth. May it never cease.

15.Bibliography

15.1. Classical Theological Works

-1- John of Damascus - An Exact Exposition of the Orthodox Faith - https://lib.pravmir.ru/library/book/931

-2- Saint Gregory the Theologian - On the Trinity and Divinity - https://azbyka.ru/otechnik/Grigorij_Bogoslov/slovo-o-troice-i-bozhestve/

-3- Maximus the Confessor - On the Divine Names and Perichoresis - https://azbyka.ru/otechnik/Maksim_Ispovednik/

-4- Augustine of Hippo - On the Trinity - https://www.vehi.net/augustin/trinity.html

15.2 Modern Studies on Filioque and Perichoresis

-5- Edward Siecienski - The Filioque: History of a Doctrinal Controversy - https://academic.oup.com/book/27149

-6- Myk Habets (Ed.) - Ecumenical Perspectives on the Filioque for the Twenty-first Century - https://www.academia.edu/44582063

-7- Andrej Krivda, D"vid Rodzi"k - The Filioque Controversy: Analysing Theological Differences between the Western and Eastern Churches - https://ijor.co.uk/ijor/article/view/3493

-8- Scott Ables - Perichrsis in John of Damascus: Background, Use, and Achievement - https://www.academia.edu/36445783

-9- David Coffey - The Holy Spirit as the Mutual Love of the Father and the Son - https://theologicalstudies.net/wp-content/uploads/2022/08/51.2.1.pdf

15.3. Historical and Philosophical Research

-10- Jackson Lashier - Irenaeus on the Trinity - https://www.amazon.com/Irenaeus-Trinity-Supplements-Vigiliae-Christianae/dp/9004278141

-11- Peter J. Leithart - Traces of the Trinity: Signs of God in Creation and Human Experience - https://www.goodreads.com/book/show/22514053-traces-of-the-trinity

-12- Charles C. Twombly - Perichoresis and Personhood: God, Christ, and Salvation in John of Damascus - https://inchristus.com/wp-content/uploads/2016/01/Perichoresis-and-Personhood-Review.pdf

15.4. The Seventh Ecumenical Council and Its Influence on the Filioque Doctrine

-13- OrthodoxWiki - Seventh Ecumenical Council - https://orthodoxwiki.org/Seventh_Ecumenical_Council

-14- Eastern Orthodox teaching regarding the Filioque - Wikipedia - https://en.wikipedia.org/wiki/Eastern_Orthodox_teaching_regarding_the_Filioque

-15- UNIT 2C: TRADITION 57 - The 7th Ecumenical Council & East-West Tensions - https://www.equip-orthodox.com/app/download/12495066/57-7th-council-photios-filioque.pdf

-16- Grumel V. *Les regestes des actes du patriarcat de Constantinople*. Vol. 1.2. Paris, 1932.

https://archive.org/details/lesregestesdesac0000unse

-17- Meyendorff J. *Byzantine Theology: Historical Trends and Doctrinal Themes*. 2nd ed. N.Y.: Fordham Univ. Press, 1979.

https://archive.org/details/byzantinetheolog0000meye

15.5. Sources on the Theology of the Holy Spirit

-18- Robert Letham - What Is the Procession of the Holy Spirit? - https://learn.ligonier.org/articles/what-is-the-procession-of-the-holy-spirit

-19- Dirk Krausmuller - The Procession of the Holy Spirit from the Divine Substance - https://www.academia.edu/34952708

Sources on Yin and Yang Philosophy

-20- Yin and Yang (Russian Wikipedia) - https://ru.wikipedia.org/wiki/%D0%98%D0%BD%D1%8C_%D0%B8_%D1%8F%D0%BD

-21- нь та Ян (Ukrainian Wikipedia) - https://uk.wikipedia.org/wiki/%D0%86%D0%BD%D1%8C_%D1%82%D0%B0_%D1%8F%D0%BD

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Лемешко Андрей Викторович Perichoresis and Filioque: The Path to Reconciliation

Лемешко Андрей Викторович
Perichoresis and Filioque: The Path to Reconciliation