Changes

:The first punctuation is Orthodox, the second is Catholic.  

:The first punctuation is Orthodox, the second is Catholic.  

[[Orthodox Church|Orthodoxy]] firmly defends the doctrine that the Holy Spirit proceeds forth from the Father alone fully according to the most ancient, unbroken apostolic faith of the original twelve apostles, and that the doctrine defended by Catholicism in the ''Filioque Clause'' is unquestionably and undeniably an unorthodox (heterodox) '''[[heresy]]'''. Orthodoxy maintains that the Holy Spirit does not, did not, and never has, proceeded eternally from the Son of the Father as the one originating principle of being (the one principle of origination) within the interior ''oeconomia'' of the Divine and Holy Trinity, but only '''''dia''''' "through" the Son from the Father alone. The Father is not subordinate to the Son and the Holy Spirit; the Son is not subordinate to the Father and the Holy Spirit; the Holy Spirit is not subordinate to the Father and the Son; One God equally with God the Son, the Holy Spirit is God from God, Light from Light, true God from true God, which [https://orthodoxwiki.org/Ecumenical_Councils all Seven Ecumenical (Trinitarian) Councils affirm].

[[Orthodox Church|Orthodoxy Christianity]] firmly defends the doctrine that the Holy Spirit proceeds forth from the Father alone fully according to the most ancient, unbroken apostolic faith of the original twelve apostles, and that the doctrine defended by Roman Catholicism in the ''Filioque Clause'' is unquestionably and undeniably an unorthodox (heterodox) '''[[heresy]]'''. Orthodoxy maintains that the Holy Spirit does not, did not, and never has, proceeded eternally from the Son of the Father as the one originating principle of being (the one principle of origination) within the interior ''oeconomia'' of the Divine and Holy Trinity, but only '''''dia''''' "through" the Son from the Father alone. The Father is not subordinate to the Son and the Holy Spirit; the Son is not subordinate to the Father and the Holy Spirit; the Holy Spirit is not subordinate to the Father and the Son; One God equally with God the Son, the Holy Spirit is God from God, Light from Light, true God from true God, which [https://orthodoxwiki.org/Ecumenical_Councils all Seven Ecumenical (Trinitarian) Councils affirm].

The Orthodox Church holds to the canons of [https://orthodoxwiki.org/Third_Ecumenical_Council '''The Third Council of Ephesus 431'''] which had forbidden any further changes to the [[Nicene Creed]], '''except for another [[Ecumenical council|Ecumenical Council]]''', and according to the Eastern Patriarchs and Bishops also requiring the approbation of a [[Byzantine Empire|Christian Emperor]] to be legitimate and binding. Two Ecumenical Councils fulfilling all the requirements of legitimacy demanded by the Eastern Christians and reuniting the Church of the East and the West affirmed the use of the ''Filioque Clause''''':''' [https://orthodoxwiki.org/Councils_of_Lyons '''The Second Council of Lyons 1274'''] and [https://orthodoxwiki.org/Council_of_Florence '''The Council of Florence 1439''' (Florence-Ferrara-Basil)]. <br> The Second Council of Lyons was called to act on a firm pledge by Byzantine emperor Michael VIII to reunite the Eastern church with the West, with Pope Gregory X presiding over the council. <br> The Council of Florence was desired by Emperor Manuel II to discuss union, which, with the agreement of the Western Church, had his supportive authorization, together with the continuing approbation of the son of Emperor Manuel II, his successor, Emperor John Palaeologus VIII, the prominent figure in the discussions of the Council,. The Popes were Martin V, the Pope of the initial phase of planning, and Eugenius IV, authorizing and confirming the decisions and canons of the council. <br> See  

The Orthodox Church holds to the canons of [https://orthodoxwiki.org/Third_Ecumenical_Council '''The Third Council of Ephesus 431'''] which had forbidden any further changes to the [[Nicene Creed]], '''except for another [[Ecumenical council|Ecumenical Council]]''', and according to the Eastern Patriarchs and Bishops also requiring the approbation of a [[Byzantine Empire|Christian Emperor]] to be legitimate and binding. Two Ecumenical Councils fulfilling all the requirements of legitimacy demanded by the Eastern Christians and reuniting the Church of the East and the West affirmed the use of the ''Filioque Clause''''':''' [https://orthodoxwiki.org/Councils_of_Lyons '''The Second Council of Lyons 1274'''] and [https://orthodoxwiki.org/Council_of_Florence '''The Council of Florence 1439''' (Florence-Ferrara-Basil)]. <br> The Second Council of Lyons was called to act on a firm pledge by Byzantine emperor Michael VIII to reunite the Eastern church with the West, with Pope Gregory X presiding over the council. <br> The Council of Florence was desired by Emperor Manuel II to discuss union, which, with the agreement of the Western Church, had his supportive authorization, together with the continuing approbation of the son of Emperor Manuel II, his successor, Emperor John Palaeologus VIII, the prominent figure in the discussions of the Council,. The Popes were Martin V, the Pope of the initial phase of planning, and Eugenius IV, authorizing and confirming the decisions and canons of the council. <br> See