What Is a Divine Procession? Liturgy, Pure Perfection, and the Filioque and Essence–Energy Debates

Many debates in Christian theology and philosophy, especially debates having to do with the Trinity (like the debate over the filioque) and with divine action (like the debate over whether there is a distinction between God’s essence and God’s energies), have made use of the idea of divine processions. But with rare exceptions, theologians have said little about how the terms used for divine processions are the same terms used for liturgical, military, and state processions and marches. Rather, in general, theologians have treated these terms in a purely technical metaphysical sense. I contend that progress will be made on solving these debates if we attend to the image of actual processions that is conveyed by words originally used for divine processions (including Latin words like ‘processio’ and ‘procedere’ and Greek words like ‘proodos’ and ‘ekporeusis’). After describing the relevant debates, I outline a method for recovering the experiences and images conveyed by those procession words; this perceptual and aesthetic method draws upon the work of a range of phenomenologists and phenomenologically-inspired thinkers. I then use this method to draw out the content of procession words, and to show that procession as such is a pure perfection, a property of being, a privileged manifestation of persons, and a divine attribute. Finally, I show how this more holistic approach to divine processions allows for a defense of the Western Christian doctrine of the filioque, without losing essential Eastern Christian insights about the procession of the Holy Spirit, and a defense of the Eastern doctrine of the essence–energies distinction, without losing crucial Western insights about divine simplicity. While it is of course beyond the scope of a single paper to solve such complex debates, this paper lays a foundation for future synthesis between Eastern and Western views.