For example, one objection is:

"Objection 1. It would seem that it was not fitting that Christ should die. For a first principle in any order is not affected by anything contrary to such order: thus fire, which is the principle of heat, can never become cold. But the Son of God is the fountain-head and principle of all life, according to Psalm 35:10: "With Thee is the fountain of life." Therefore it does not seem fitting for Christ to die."

**Psalm 35:10 - New Revised Standard Version (NRSV)**

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<10> All my bones shall say, "O Lord, who is like you? You deliver the weak from those too strong for them, the weak and needy from those who despoil them."```

To which Aquinas says: "Reply to Objection 1. Christ is the fountain of life, as God, and not as man: but He died as man, and not as God. Hence Augustine [Vigilius Tapsensis] says against Felician: "Far be it from us to suppose that Christ so felt death that He lost His life inasmuch as He is life in Himself; for, were it so, the fountain of life would have run dry. Accordingly, He experienced death by sharing in our human feeling, which of His own accord He had taken upon Himself, but He did not lose the power of His Nature, through which He gives life to all things.""

The argument does not seem to need any council. He quotes Augustine as someone that explains the refutation clearly, but that's it

>Christ died as man but not as God

Something seems very iffy about that

I'll double check it later

You are looking for things to complain about mah friend.

No, I'm not.

Taking from here btw http://www.newadvent.org/summa/4050.htm

I understand Christ as the God-Man. Two natures in one person.

Only one nature dying and the other not dying immediately seems wrong to me.

Yes, and that refers to his death being the death of a body, not the destruction of God

I think article 2 deals with what you mention

Seems like a premature assumption to conflate death with annihiliation.

That is what the objection tried to argue

That "how can you kill the source of life?"

It might even be the first sentence that I find very suspicious, "Christ is the fountain of life, as God, and not as man"

Being the fountain of life is part of the essence of God

It is a power of the nature of God

Christ is the God-Man though, and he is the fountain of life as the God-Man.

Lack of rigorousness doesn't seem to be an ethical problem for our Catholic brother. Using non-existent ecumenical council's canon neither.

But the way he argue for the filioque is beyond embarassing. According to Aquinas, the Son and the HS are produced in different ways, but that's not enough to distinct them. He claimed procession and generation are different but equal.

The procession belongs to the Father and the Son, otherwise nothing distincts the Son and the HS.

But the problem is shifting to another level now: where is the distinction between Son and Father?

Another "detail" (to a Catholic): where does he find this teaching in the Early Church? It's a total innovation. The trinity has always been defined through his distinctions. The rest is remaining a mystery. Going further is considering the essence and breaks the trinity mystery (and his balance).

And maybe another tiny objection...it's absolutely nowhere in the Scripture. In John, the procession belongs to the Father.

It is not part of the nature of man to be the fountain of life

Besides that, the filioque has no backing in the Scriptures. Actually, it's the opposite. John 15:26 is pretty clear. "When the Counselor comes, whom I will send to you from the Father—the Spirit of truth, who proceeds from the Father—he will testify about me."
John 14:26 "But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and remind you of everything I told you."

That's why Basil said FROM the Father THROUGH the Son and not FROM the Father and FROM the Son.
εκπορευεται (proceed) in the Gospel is used exclusively to define the Father-Holy Spirit relationship, never for the Son.

**John 15:26 - New Revised Standard Version (NRSV)**

```Dust


<26> "When the Advocate comes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf. ```

**John 14:26 - New Revised Standard Version (NRSV)**

```Dust


<26> But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. ```

Now I'm going to dissect your tirade of retardations

First you talk about my "lack of rigorousness", while I have shown absolute rigor while having to point out what is clear against an attack only motivated by Aquinas being cahtolic. If he wasn't there would have been absolutely any objection ot the simple example I have given. The discussion at hand is also not based on any ecumanical canon, but it is obvious that you, as a good NPC, have been programmed by some blog to hate Aquinas because "Aquinas uses false councils!". This, as I have said, has nothing to do with councils nor canons, so spare me your irrelevant retardations

Using false councils is just a tiny detail

You're so ethical

You know the ecumenical councils are the second authoritative source in Christianisty right?

And as a good orthodox, there is your ever lasting artificial obsession with "muh filioque", that never ceases to amaze me. Nobody has mentioned, it is irrelevant here, but you feel the need to mention, like your blogs have taught you, to tell us how much you haqte the filioque. You say "it is embarassing how he defends him", but you don't say how, nor seem to be able to create any argument or line of reasoning. It seems that, according to you, saying that the HS proceeds from "the Father and the Son" removes any difference between them, as if the only thing that differentiates them is the procession of the Holy Spirit.

You know that this has nothing to do with councils, little NPC?

Yes, amending the creed isn't a serious problem.

And your quotes of John are as relevant as those from protestants who say that we are justified by faith alone, quoting verses when it is said "we are justified by faith"