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Filioque
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'''''Filioque''''' is a Latin word meaning "and the Son" which was added to interpolated into the [[Nicene-Constantinopolitan Creed]] by the [[Church of Rome]] in the 11th century, one of the major factors leading to the [[Great Schism]] between East and West. This inclusion in the Creedal article regarding the [[Holy Spirit]] thus states that the Spirit "proceeds from the Father '''''and the Son'''''."
The description of the ''filioque'' as a heresy was iterated most clearly and definitively by the great [[Church Fathers|Father]] and [[Pillars of Orthodoxy|Pillar]] of the Church, St. [[Photius the Great]], in his ''On the Mystagogy of the Holy Spirit''. He Ignoring the orthodox interpretation held by the West, he describes it as a heresy of [[Triadology]], striking at the very heart of what the Church believes about God.
== History ==
It is useful to note that a regional council in Persia in 410 introduced one of the earliest forms of the ''filioque'' in the Creed; the council specified that the Spirit proceeds from the Father "and from the Son." Coming from the rich theology of early East Syrian Christianity, this expression in this context is authentically Eastern. Therefore, the ''filioque'' cannot be attacked as a solely Western innovation, nor as something created by the Pope.
In the West, St. [[Augustine of Hippo]] taught that the Spirit came from the Father ''and'' the Son, though subordinate to neither. His theology was dominant in the West until the Middle Ages, including his [[Triadology|theology of the Trinity]]. Other Latin fathers also spoke of the Spirit proceeding from both the Father and the Son. While familiar in the West, this way of speaking was virtually unknown in the Greek-speaking, Eastern Roman Byzantine Empire.
Although the [[Second Ecumenical Council]] in 381 had expanded and completed the [[Nicene Creed]] begun at the [[First Ecumenical Council]], the [[Third Ecumenical Council]] (Ephesus, 431) had forbidden any further changes to itthe theology of the Creed, except for by another [[Ecumenical Council]]. By this time, then, the text theology of the [[Nicene Creed]] had acquired a certain definitive authority, of ecumenical value and importance. Rome received the [[Fourth Ecumenical Council]], which referred to preceding councils, citing the authority of the theology of the Creed.
===The "Photian" Schism===
Within a couple of generations, in 858, a new situation came to pass. The Eastern Byzantine Emperor Michael III removed [[Ignatius of Constantinople|Ignatius I]] as patriarch of Constantinople. The emperor replaced him with a layman, St. [[Photius the Great]], who was the first Imperial Secretary and Imperial Ambassador to Baghdad. However, Ignatius refused to abdicatebow to secular authority. Michael and Photius invited Pope [[Nicholas I of Rome]] to send legates to preside over a synod in Constantinople to settle the matter. With the council, the legates confirmed the patriarchate of Photius, much to Nicholas's chagrin, who then declared that they had "exceeded their authority."
In opposition to this removal of Ignatius, the bishop of Rome supported Ignatius as legitimate patriarch. Moreover, contrary to violating existing canons, Photius had been ordained to the office of bishop very quickly. Some scholarship suggests that violation of these canons was the main reason the bishop of Rome rejected the appointment of Photius, though other major actions by Nicholas to bolster his power and position as pope puts his intervention in Eastern ecclesiastical matters more firmly in the context of his general programme of the growth of papal monarchy.
In 867 and 869-70, synods in Rome and Constantinople (the [[Robber Council of 869-870]]) restored Ignatius to his position as patriarch and deposed Photius. In 877, after the death of Ignatius, Photius again resumed office, by order of the emperor and by the request of Ignatius himself, to whom Photius had been reconciled. In 879-880, he was officially restored to his see and the ''filioque'' effectively condemned by the [[Eighth Ecumenical Council]], a council at which papal legates participated and which the current pope, [[John VIII of Rome|John VIII]], eventually confirmed. He was deposed in 886 when Leo VI took over as emperor, who had had a dispute with his father and turned his animosity for his father toward one of his father's friends, Photius. Photius spent the rest of his life as a monk in exile in Armenia; he is revered by the Eastern Orthodox today as a [[saint]], one of the great [[Pillars of Orthodoxy]]. He was the first important [[theologian]] to accuse Rome of [[heresy]] in the matter of the ''filioque'', although it was an accusation based on a false reading of the Latin understanding.
===Rome capitulates to Filioquist pressure===
In the ninth century, Pope [[Leo III of Rome]] agreed with the ''filioque'' phrase theologically but was opposed to adopting it in Rome, in part because of his loyalty to the received [[tradition]]. (He also knew that the Greeks resented the new Roman Empire in the West and Charlemagne in particular; the Pope wanted to preserve Church unity.) In fact, Leo had the traditional text of the Creed, without the ''filioque'', displayed publicly, having the original text engraved on two silver tablets, at the tomb of St. [[Apostle Peter|Peter]]. In any case, during the time of Pope Leo's leadership, 795-816, there was no Creed at all in the Roman Mass.
Later, in 1014, the German Emperor Henry II of the Holy Roman Empire visited Rome for his coronation and found that the Creed was not used during the Mass. At his request, the bishop of Rome added the Creed, as it was known in the West with the ''filioque'', after the Gospel. At this time, the papacy was very weak and very much under the influence of the Germans. For the sake of survival, the Pope needed the military support of the Emperor. This was the first time the phrase was used Creed in the [[Mass]] at Rome.
Thus, over nearly six centuries, dispute over the ''filioque'' had not divided the Church definitively; for the most part, in spite of cultural and linguistic conflicts, the Eastern and Western Churches remained in [[full communion]].
In 1054, however, the argument contributed to the [[Great Schism]] of the East and West, and the West went so far as to accuse the East of heresy for not including accepting the theology of the ''filioque'' in the Creed. There were many other issues involved, in large part based on misunderstandings between Greek and Latin traditions, as well as the irascible temperament of the antagonists. These were Cardinal [[Humbert]] from Rome and Patriarch [[Michael I Cerularius of Constantinople|Michael Cerularius]] of Constantinople. In addition to the actual difference in wording and doctrine in the ''filioque'', a related issue was the right of the Pope to make a change in the [[Nicene-Constantinopolitan Creed]] on his ownfor exclusive use in the Roman liturgy, apart from an [[Ecumenical Council]].
===Attempted reunions and the ''Filioque'' after the Schism===
In the thirteenth century, St. Thomas Aquinas was one of the dominant Scholastic theologians. He dealt explicitly with the processions of the divine Persons in his ''Summa Theologica''. While the theology of Aquinas and other Scholastics was dominant in the Western Middle Ages, for all its apparent clarity and brilliance, it remains theology, not official [[Roman Catholic Church]] teaching. In 1274, the Second [[Council of Lyons]] said that the [[Holy Spirit]] proceeds from the [[God the Father|Father]] and the [[Christ|Son]], in accord with the ''filioque'' in the contemporary Latin version of the [[Nicene Creed]]. Reconciliation with the East, through this council, did not last. Remembering the Crusaders' sack of Constantinople in 1204, Orthodox Christians did not want to be reconciled with the West in terms of capitulation to Latin [[Triadology]] and [[ecclesiology]]. In 1283, Patriarch [[John Beccus]], who supported reconciliation with the Latin Church, was forced to abdicate; reunion failed.
Undeniably, the ''filioque'' controversy was at least officially resolved, for both Eastern Orthodox and CatholicChristians. However, because of the historical situation and because of the different ecclesiologies of the East and West—in the East, the whole Church is seen as the guardian of faith, while for the West, the Magisterium maintains the faith—this resolution was neither fully received nor permanently sustained.
===Recent discussions and statements===
#That the Catholic Church, following a growing theological consensus, and in particular the statements made by Pope Paul VI, declare that the condemnation made at the Second Council of Lyons (1274) of those "who presume to deny that the Holy Spirit proceeds eternally from the Father and the Son" is no longer applicable.
In the judgment of the consultation, the question of the ''filioque'' is no longer a "Church-dividing" issue, one which would impede full reconciliation and full communion, once again. It still stands for the bishops and faithful of the Roman Catholic and Eastern Orthodox Churches to review this work and to make whatever decisions would be appropriate.
==The ''Filioque'' as heresy==
There has never been a specific conciliar statement in the Eastern [[Orthodox Church]] which es that defined the ''filioque'' as [[heresy]]. That being said, however, it has been regarded as heretical by multiple Orthodox saints, including Ss. [[Photius the Great]], [[Mark of Ephesus]], and [[Gregory Palamas]] (the three Pillars of Orthodoxy). At the [[Third Ecumenical Council]] and the [[Eighth Ecumenical Council|"Photian" council of 879-880]] (both councils of which Rome signed ontoratified), all changes to the theology of the Creed are anathematized. Further, it is It was explicitly denounced as heretical by the non-ecumenical, 1848 ''[[Encyclical of the Eastern Patriarchs]]''.
There are a number of reasons traditionally cited for the definition of the ''filioque'' as heretical, including the following:
*The justifications for including the ''filioque'' in the Creed—bolstering the divinity of the Son and emphasizing the unity of the Trinity—are redundant, given the original wording of the Creed. That is, the Son already is described as "light of light, very God of very God," and so forth. The Spirit also "with the Father and Son together is worshiped and glorified." Additionally, the Creed itself begins with a statement of belief in "one God."
*The Some misinterpret the ''filioque'' distorts Orthodox as distorting [[Triadology]] by making the Spirit a subordinate member of the Trinity. Traditional Triadology consists in the notion that for any given trait, it must be either common to all Persons of the Trinity or unique to one of them. Thus, Fatherhood is unique to the Father, while begottenness is unique to the Son, and procession unique to the Spirit. Godhood, however, is common to all, as is eternality, uncreatedness, and so forth. Positing that something can be shared by two Persons (i.e., being the source of the Spirit's procession) but not the other is to elevate those two Persons at the expense of the other. Thus, the balance of unity and diversity is destroyed. *Given the previous objectionThis interpretation does not, however, take into consideration the repercussions to the acceptance two kinds of the ''filioque'' into church life are potentially massive. Because how we relate to God is significantly affected procession believed by both Catholic and Eastern Orthodox Christians as expressed by what we believe about him, false beliefs lead to damaging spirituality. One objection often raised about Filioquist theology is that it undermines the role of the Holy Spirit in the Church. Thus, with his role being denigrated, his traditional ministries are effaced or replacedSt. The Church's unity becomes dependent on an office, spirituality becomes adherence to the letter of Maximus the law rather than its spirit, sacraments come to be understood in terms of validity, and a spirit of legalism prevailsConfessor.
===Objections on canonical and historical grounds===
*Though not really a question of heresy, a common objection is to the means of inserting interpolating the ''filioque'' into the Creed. That is, unlike the original adoption of the Creed at [[First Ecumenical Council|Nicea]] and its subsequent revision at [[Second Ecumenical Council|Constantinople]], the decision to include interpolate the ''filioque'' into the Creed for use in the Creed Latin Church was not done by an [[Ecumenical Council]]. Rather, it was initially inserted by the Third Synod of Toledo, Spain (589), to combat Arianism, which had arrived there from the East with the Goths.
*Rome resisted the inclusion of the ''filioque'' for centuries. Leo III, the Pope of Rome at the time the ''filioque'' began its history in Western theology, strongly advised against its inclusion, even though he agreed with the soundness and validity of the doctrine contained in ''filioque''. Later, however, Rome contradicted its previous more Orthodox stance by the promulgation of the ''filioque'', thus anathematizing its own spiritual forebears.
==External links==