>>709259
>Causation in God is attributed to the one common essence for Latins.
This is wrong. Causation in God is attributed to the person of the Father.
>This is why the Latins are so wrong about the procession of the Holy Spirit and confusion of God's energies with his essence.
No relation whatsoever.
>This is why Latins believe in created grace, because if they didn't they would be promoting the idea that salvation is pantheism.
Catholics believe that God's essence and energies are distinct in the economy but not in the Godhead, so that we do not participate in or understand God's essence necessarily by participating in His grace. In other words, they believe in a virtual/formal distinction but not in a real distinction, following Aquinas.
>>709263
>Why can't Eastern Orthodox just accept that we have a different theological tradition that is equally as valid as the Eastern Orthodox theological tradition?
Monopatrism is a heresy according to Catholicism, you know. You can't say as a Catholic that you and the Orthodox have equally correct doctrines.
>>709268
St Maximus interpreted the filioque to mean the Spirit proienai (progresses) *eternally* through the Son, *thus showing the Son and the Spirit's consubstantiality*.
He did however renounce any notion of causation for the Son.
>>709343
St Cyprian of Carthage denounced that the Pope had supreme authority and judgment, but believed that communion with Rome was necessary to be part of the Church, because Rome has the primacy from apostolic origins and thus it shows the unity of the Church.
St Firmilian is a better example of anti-papism.
>>710702
Stop reading papal supremacy into things like "Peter is the rock upon which the Church is built", "Peter holds the keys of heaven", "the Pope is Peter's successor", "the Church of Rome is the See of Peter", and so on, things that the Orthodox do not deny.
Rather, see the other patristic and historical ideas that the rock is the faith of Peter, the rock is Christ, the rock is every believer who confesses the true doctrine, all the apostles hold the keys of heaven, the See of Peter is shared by all bishops…
The Roman tradition may have consistently seen the Pope as the unique guarantor of orthodox doctrine and praxis, the Church of Rome as being impossible to fall into heresy, the orthodoxy and ordination of all bishops to be derived purely from communion with the Pope, and so on, but the Byzantine tradition had a much more balanced view between primacy and collegiality: the Pope fulfills his role as successor of Peter and the coryphaeus of the choir of the bishops, and the bishops follow in response. Ecumenical councils are ecumenical if all 5 of the Pentarchy agree to it, including Rome's final confirmation of the council's ecumenicity. Communion with Rome is essential to belonging to the Church, as long as Rome is Orthodox - if not, the primacy falls upon Constantinople. Rome's practice is not normative, and can be incorrect, but should be respected. The Pope does not have universal jurisdiction but universal right to hear appeals or get involved in a dispute in another church for the sake of peace and unity. All bishops have the keys of heaven, through Peter, but the Pope's primacy is framed by the honor he receives from being directly ordained by Peter (he is not the only bishop in that position however) and by the Church of Rome's patron saints being Peter and Paul.