“Symeon the New Theologian (949–1022), arguably the most important Byzantine religious thinker between John of Damascus in the eighth century and Gregory Palamas in the fourteenth, often presents salvation as a heavenly marriage. Scholars have long noted Symeon’s frequent use of erotic and nuptial imagery to explore the relationship between the monk and God. What scholars have generally failed to notice or account for is that much of this imagery is homoerotic.”

Symeon wrote about mystics as the thighs in the body of Christ. His language suggests that “thighs” may have been a euphemism for “genitals.” He builds on the Apostle Paul’s Biblical metaphor of people playing various roles as members of the body of Christ. Some play the role of hands, while others are the shoulders, the breast, the legs and feet, and the belly.

In 1910, Raphael of Brooklyn, an Eastern Orthodox bishop, "sanctioned an interchange of ministrations with the Episcopalians in places where members of one or the other communion are without clergy of their own."[7] Raphael stated that in places "where there is no resident Orthodox Priest", an Anglican priest could administer Marriage, Holy Baptism, and the Blessed Sacrament to an Orthodox layperson.[8] In 1912, however, Bishop Raphael ended the intercommunion after becoming uncomfortable with the fact that the Anglican Communion contained different churchmanships within Her, e.g. High Church, Evangelical, etc.[7]

https://en.wikipedia.org/wiki/Anglican_Communion_and_ecumenism#Orthodox_churches

The influence of Bogomilism on Gregory Palamas

Metropolitan Philaret of Moscow was a Freemason who was canonized by the Russian Orthodox Church in 1995.

(Source: "The Holy Place: Architecture, Ideology, and History in Russia" by Konstantin Akinsha, Grigorij Kozlov and Sylvia Hochfield)

Gregory V of Constantinople was a Freemason who was canonized by the Ecumenical Patriarchate on April 10, 1921:

“Among numerous freemasons who were at the forefront of the Greek Revolution in 1821, were the renown Paleon Patron Germanos, The Ecumenical Patriarch and martyr Gregorius V,”

Source: https://www.grandlodge.gr/the-history-of--freemasonry-in-greece-weg-53906.html

The Doctrine of the Filioque is found in the book of Revelation:

"And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb." - Revelation 22:1

The Throne of God is God the Father and the Lamb is God the Son. The "Water of Life" is a reference to the Holy Spirit.

St. John (who also wrote Revelation) writes in his Gospel concerning "rivers of living water" being the Holy Spirit:

"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the noscripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) - John 7:37-39

St. Ambrose of Milan writes about how the "Water of Life" is the Holy Spirit:

"And this, again, is not a trivial matter that we read that a river goes forth from the throne of God. For you read the words of the Evangelist John to this purport: "And He showed me a river of living water, bright as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street thereof, and on either side, was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month, and the leaves of the tree were for the healing of all nations."

This is certainly the River proceeding from the throne of God, that is, the Holy Spirit, Whom he drinks who believes in Christ, as He Himself says: "If any man thirst, let him come to Me and drink. He that believes in Me, as says the Scripture, out of his belly shall flow rivers of living water. But this spoke He of the Spirit." Therefore the river is the Spirit." - On the Holy Spirit, Book III, Chapter 20:153-154

Irenaeus, Died Circa 200 AD

"But there is one only God, the Creator — He who is above every Principality, and Power, and Dominion, and Virtue: He is Father, He is God, He the Founder, He the Maker, He the Creator, who made those things by Himself, that is, through His Word and His Wisdom — heaven and earth, and the seas, and all things that are in them:"

Against Heresies (Book II, Chapter 30), #9

For just as the Holy Spirit by nature and according to essence exists of God the Father, so too by nature and according to essence is the Spirit of the Son, insofar as the Spirit proceeds essentially from the Father ineffably through the begotten Son, giving its own proper energies, like lamps, to the lampstand—that is, to the Church.

- St. Maximus the Confessor, On Difficulties in Sacred Scripture: The Responses to Thalassios, 63.7.

The only thing from Eriugena that might seem Greek (on this matter of the Filioque) is that he says the reason why the Greeks didn't put "only proceeds from the Father" is because they wanted to leave open the idea that temporally (not substantially or hypostatically), that the Spirit at times was temporally sent in the bringing of the Son in the world (such as when the Spirit helped the Bl. Virgin Mary conceive) and also because the Spirit is involved in the giving birth to the Son in the souls of the Christians in the sacramental act of Baptism. In both these cases these are temporal, and the Greeks see these as being cases where the Spirit is the forerunner of the Son being sent.

"Those of the Queen of cities have attacked the synodal letter of the present very holy Pope (Martin I), not in the case of all the chapters that he has written in it, but only in the case of two of them. One relates to theology, because it says he says that ‘the Holy Spirit proceeds (ἐκπορεύεσθαι) also from the Son… With regard to the first matter, they [the Romans] have produced the unanimous documentary evidence of the Latin fathers, and also of Cyril of Alexandria, from the sacred commentary he composed on the gospel of St. John. On the basis of these texts, they have shown that they have not made the Son the cause of the Spirit — they know in fact that the Father is the only cause of the Son and the Spirit, the one by begetting and the other by procession; but in order to manifest the Spirit’s coming-forth (προϊέναι) through him and, in this way, to make clear the unity and identity of the essence…. The Romans have therefore been accused of things of which it is wrong to accuse them, whereas of the things of which the Byzantines have quite rightly been accused [monothelitism], they have, to date, made no self-defense, because neither have they gotten rid of the things introduced by them." - St. Maximus the Confessor (Letter to Marinus).

The Son was begotten by the Father alone, not made or created. The Holy Spirit was not made or created or begotten, but proceeds from the Father and the Son. ... Anyone, then, who wishes to be saved must feel thus about the Trinity." - St. Caesarius of Arles, The Beginning of the Creed of St. Athanasius, Sermon 3

“And if we bear in mind all the propositions made concerning God in the previous discussion, we shall admit that God the Son proceeded from God the Father, and the Holy Ghost from both, and that They cannot possibly be spatially different, since They are incorporeal.” - St. Severinus Boethius, De Trinitate

“By nature (phusei) the Holy Spirit according to the essence (kat’ousian) takes substantially (ousiodos) his origin (ekporeuomenon) from the Father through the Son who is begotten.” - St. Maximus the Confessor, Quaestiones ad Thalassium, LXIII