Background: this particular question arose from considering the implied ground of the following question: Does the Holy Spirit's procession from the Father and Son infringe on the co-equality of the Trinity? The author of the question assumes a Trinitarian position that is conistent with the 'Athanasian creed'*, with a view to ascertaining the legitimacy of Eastern Orthodox (doctrinal) objections to the 'filioque clause'.
My question is: How (if at all) is the Eastern Orthodox understanding of the Trinity - which inludes the doctrine of 'the Monarchy of the Father' - consistent with the Athanasian creed? Particularly the following parts:
So likewise the Father is Lord; the Son Lord; and the Holy Ghost Lord. And yet not three Lords; but one Lord. For like as we are compelled by the Christian verity; to acknowledge every Person by himself to be God and Lord; So are we forbidden by the catholic religion; to say, There are three Gods, or three Lords.
And in this Trinity none is before, or after another; none is greater, or less than another. But the whole three Persons are coeternal, and coequal.
I'm most interested in an Eastern Orthodox perspective, but would also welcome an explanation of how 'co-equality' is reconcileable to other views of the Trinity that include 'economic subordinationism' or 'relational surbodinationism'.
*Also known as Quicumque vult - I realise that it is not technically a creed (in the sense of being approved by an ecumenical council) and is almost certainly not authored by Athanasius of Alexandria, but it has come to be widely known by this moniker as it is judged to be wholely consistent with his Trinitarian-championing views to the extant of it's being regarded - at least in the West - as a touchstone of Trinitarian doctrine.