Does the cause-effect and begotten doctrine of the Eastern and Roman Catholic Church imply a division or multiplication in the nature of God? Unitarian God (Father) begets or caused into effect the second person- Son, who is subordinate to the Father. I am not using Subordinate in the sense of having a lesser divine and different substance/essence than the Father, but when they say "begotten not made", and that the Father alone is uncaused seem to imply that the Father begot the Son like a living creature begets its offspring. The offspring of God is not created from outside substance (like man from dust) but literally derived/generated/caused/begotten from the Father's divine nature, and he is equally divine. The Son is lesser in rank by the virtue of "generation", and the Spirit "proceeds". The words begotten and proceed are used, but seem to imply causation and generation. As though the Monarch, Unitarian God generated the (co-divine persons) Son and the Spirit, transforming into Multipersonal or the Trinity.
The topics on "begotten, not made" and the "Monarchy of the Father" doctrine and the doctrines of "eternal generation", "eternal sonship" and "eternally begotten" generated this question. The language and these phrases in their creeds have resulted in confusion and debate; One might even say that such a literal generation of the divine persons undermines the doctrine of Immutability or the unchangeable nature of God.
According to the Eastern Orthodox view, the Son is derived from the Father who alone is without cause or origin. This is not subordinationism, and the same doctrine is asserted by western theologians such as Augustine. In this view, the Son is co-eternal with the Father or even in terms of the co-equal uncreated nature shared by the Father and Son. However, this view is sometimes misunderstood as a form of subordinationism by Western Christians, who also asserts the same view even when not using the technical term i.e. Monarchy of the Father. Western view is often viewed by the Eastern Church as being close to Modalism.
The Catholic Church also believes that the Son is begotten of the Father and the Holy Spirit is proceeding from the Father through / and from the Son. Catholic theologian John Hardon wrote that subordinationism "denies that the second and third persons are consubstantial with the Father. Therefore it denies their true divinity." Arius "made a formal heresy of" subordinationism. The International Theological Commission wrote that "many Christian theologians borrowed from Hellenism the notion of a secondary god (deuteros theos), or of an intermediate god, or even of a demiurge." Subordinationism was "latent in some of the Apologists and in Origen." The Son was, for Arius, in "an intermediate position between the Father and the creatures." Nicaea I "defined that the Son is consubstantial (homoousios) with the Father. In so doing, the Church both repudiated the Arian compromise with Hellenism and deeply altered the shape of Greek, especially Platonist and neo-Platonist, metaphysics. In a manner of speaking, it demythicized Hellenism and effected a Christian purification of it. In the act of dismissing the notion of an intermediate being, the Church recognized only two modes of being: uncreated (nonmade) and created."