It is also interesting to contemplate that the God the Holy Spirit sent Christ our True God into the world by causing the Blessed Virgin Mary, the Theotokos - the Mother of God, to conceive Him, while Christ our True God in turn sent God the Holy Spirit into the world to serve as the Comforter and Paraclete to the Christians who had been grated onto the Body of Christ - the Church.
In Orthodox theology we, for this reason, really prefer to stress that the uncreated Son and Word of God, our Lord, God and Savior Jesus Christ, begotten of the Father before all worlds, and the uncreated Holy and Life Giving Spirit, our Lord and God who is everywhere present and fills all things, the Comforter and Paraclete, who proceeds eternally from the Father, both share in the divine essence of God the unoriginate Father, rather than allowing the Divine Essence to be regarded as some sort of impersonal field of divinity in which the three persons of the Trinity subside, which is deeply unsatisfactory. And regarding the Divine Essence as shared by the Father with His Only Begotten Son and His Holy Spirit, three uncreated, coequal and coeternal persons, ever One God, does not require one reject a belief in the filioque, since there have been Orthodox tolerant of it, such as St. Maximus the Confessor, who played a vital role in defeating the heresy of Monothelitism that infected the Eastern Orthodox and Oriental Orthodox churches as a result of a disastrously misguided attempt at reunification (which ironically probably caused the schism between the Maronites and the Syriac Orthodox).
However we do of course officially disagree with the Filioque, and for good reason, a position also taken by our Oriental Orthodox and Assyrian brethren.
