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Foundations Jesus Christ Church · Theology New Covenant · Supersessionism Dispensationalism Apostles · Kingdom · Gospel History of Christianity · Timeline Christianity is a monotheistic[1] religion centered on the life and teachings of Jesus of Nazareth as presented in the New Testament. ... Image File history File links No higher resolution available. ... This article is about Jesus of Nazareth. ... Christ is the English of the Greek word (Christós), which literally means The Anointed One. ... The phrase One, Holy, Catholic and Apostolic Church appears in the Nicene Creed () and, in part, in the Apostles Creed (the holy catholic church, sanctam ecclesiam catholicam). ... Christian theology is reasoned discourse concerning Christian faith. ... Christians believe that Jesus is the mediator of the New Covenant (see Hebrews 8:6). ... Supersessionism (sometimes referred to as replacement theology by its critics) is a belief that Christianity is the fulfillment and continuation of the Old Testament, and that Jews who deny that Jesus is the Messiah are not being faithful to the revelation that God has given them, and they therefore fall... As a current in Protestant Christian theology, Dispensationalism is a form of premillennialism which teaches biblical history as a number of successive economies or administrations, called dispensations, each of which emphasizes the discontinuity of the Old Testament covenants God made with His various people. ... For other uses, see Twelve Apostles (disambiguation). ... The Kingdom of God or Reign of God (Greek basileia tou theou,[1]) is a foundational concept in Christianity, as it is the central theme of Jesus of Nazareths message in the synoptic Gospels. ... For other uses, see Gospel (disambiguation). ... The history of Christianity concerns the history of the Christian religion and the Church, from Jesus and his Twelve Apostles to contemporary times. ... The purpose of this chronology is to give a detailed account of Christianity from the beginning of the current era to the present. ... Bible Old Testament · New Testament Books · Canon · Apocrypha Septuagint · Decalogue Birth · Resurrection Sermon on the Mount Great Commission Translations · English Inspiration · Hermeneutics This Gutenberg Bible is displayed by the United States Library of Congress. ... Note: Judaism commonly uses the term Tanakh. ... John 21:1 Jesus Appears to His Disciples--Alessandro Mantovani: the Vatican, Rome. ... The canonical list of the Books of the Bible differs among Jews, and Catholic, Protestant, and Eastern Orthodox Christians, even though there is a great deal of overlap. ... A biblical canon is a list published by a religious authority of those books of the Bible that are considered inspired by God. ... The biblical apocrypha includes texts written in the Jewish and Christian religious traditions that either were accepted into the biblical canon by some, but not all, Christian faiths, or are frequently printed in Bibles despite their non-canonical status. ... The Septuagint: A page from Codex vaticanus, the basis of Sir Lancelot Charles Lee Brentons English translation. ... This 1768 parchment (612x502 mm) by Jekuthiel Sofer emulated the 1675 Decalogue at Amsterdam Esnoga synagogue. ... To meet Wikipedias quality standards, this article may require cleanup. ... The death and resurrection of Jesus are two events in the New Testament in which Jesus is crucified on one day (the Day of Preparation, i. ... The Sermon on the Mount was, according to the Gospel of Matthew 5-7, a particular sermon given by Jesus of Nazareth (estimated around AD 30) on a mountainside to his disciples and a large crowd. ... In Christian tradition, the Great Commission is the instruction of the resurrected Jesus Christ to his disciples, that they spread the faith to all the world. ... The Bible has been translated into many languages. ... The efforts of translating the Bible from its original languages into over 2,000 others have spanned more than two millennia. ... Biblical inspiration is the doctrine in Christian theology concerned with the divine origin of the Bible and what the Bible teaches about itself. ... Biblical Hermeneutics, part of the broader hermeneutical question, relates to the problem of how one is to understand Holy Scripture. ... Christian theology Trinity (Father, Son, Holy Spirit) History of · Theology · Apologetics Creation · Fall of Man · Covenant · Law Grace · Faith · Justification · Salvation Sanctification · Theosis · Worship Church · Sacraments · Eschatology Christian theology is reasoned discourse concerning Christian faith. ... For other uses, see Trinity (disambiguation). ... In many religions, the supreme God is given the title and attributions of Father. ... Christian views of Jesus consist of the teachings and beliefs held by Christian groups about Jesus, including his divinity, humanity, and earthly life. ... In Christian religions that trace their roots to belief in the Nicene Creed, the Holy Spirit (Hebrew: Ruah haqodesh; Greek: ; Latin: ; also called the Holy Ghost) is the third consubstantial Person of the Holy Trinity or the Godhead. ... This is an overview of the history of theology in Greek thought, Christianity, Judaism and Islam from the time of Christ to the present. ... At Wikiversity you can learn more and teach others about Theology at: The School of Theology Theology finds its scholars pursuing the understanding of and providing reasoned discourse of religion, spirituality and God or the gods. ... Christian apologetics is the field of study concerned with the systematic defense of Christianity. ... Creation (theology) - Wikipedia, the free encyclopedia /**/ @import /skins-1. ... In Abrahamic religion, The Fall of Man or The Story of the Fall, or simply The Fall, refers to humanitys purported transition from a state of innocent bliss to a state of sinful understanding. ... Covenant, meaning a solemn contract, oath, or bond, is the customary word used to translate the Hebrew word berith (ברית, Tiberian Hebrew bÉ™rîṯ, Standard Hebrew bÉ™rit) as it is used in the Hebrew Bible. ... Note: Judaism commonly uses the term Tanakh. ... In Christianity, divine grace refers to the sovereign favour of God for humankind — especially in regard to salvation — irrespective of actions (deeds), earned worth, or proven goodness. ... Faith in Christianity centers on faith in the Resurrection of Christ (1 Corinthians 15:1-4) ... the gospel I preached to you. ... The Harrowing of Hell as depicted by Fra Angelico In Christian theology, justification is Gods act of declaring or making a sinner righteous before God. ... In theology, salvation can mean three related things: freed forever from the punishment of sin Revelation 1:5-6 NRSV - also called deliverance;[1] being saved for something, such as an afterlife or participating in the Reign of God Revelation 1:6 NRSV - also called redemption;[2]) and a process... Sanctification or in its verb form, sanctify, literally means to set apart for special use or purpose, that is to make holy or sacred (compare Latin sanctus holy). 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History and traditions Early · Councils Creeds · Missions Great Schism · Crusades · Reformation Great Awakenings · Great Apostasy Restorationism · Nontrinitarianism Thomism · Arminianism Congregationalism The term Early Christianity here refers to Christianity of the period after the Death of Jesus in the early 30s and before the First Council of Nicaea in 325. ... In Christianity, an Ecumenical Council or general council is a meeting of the bishops of the whole church convened to discuss and settle matters of Church doctrine and practice. ... A creed is a statement or confession of belief — usually religious belief — or faith. ... This article or section does not adequately cite its references or sources. ... For the later Papal Schism in Avignon, see Western Schism. ... The Siege of Antioch, from a medieval miniature painting, during the First Crusade. ... The Reformation was a movement in the 16th century to reform the Catholic Church in Western Europe. ... 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In Christian theology the filioque clause or filioque controversy (filioque meaning "and [from] the son" in Latin) is a heavily disputed addition to the Nicene Creed, that forms a divisive difference in particular between the Catholic and Eastern Orthodox traditions. In the Orthodox tradition, the line in question reads "We believe in the Holy Spirit ... who proceeds from the Father", while in the Catholic tradition it reads "We believe in the Holy Spirit ... who proceeds from the Father and the Son". It is most often referred to as simply "filioque" or "the filioque." Christianity is a monotheistic[1] religion centered on the life and teachings of Jesus of Nazareth as presented in the New Testament. ... At Wikiversity you can learn more and teach others about Theology at: The School of Theology Theology finds its scholars pursuing the understanding of and providing reasoned discourse of religion, spirituality and God or the gods. ... Latin was the language originally spoken in the region around Rome called Latium. ... Icon depicting the Holy Fathers of the First Council of Nicaea holding the Nicene Creed. ... The Eastern Orthodox Church is a Christian body that views itself as: the historical continuation of the original Christian community established by Jesus Christ and the Twelve Apostles, having maintained unbroken the link between its clergy and the Apostles by means of Apostolic Succession. ...

Explanation of the creed

Following John 15:26b, the First Council of Constantinople in 381 modified the statement of the First Council of Nicea in 325 by stating that the Holy Spirit "proceeds from the Father". The First Council of Nicea had not elaborated on the origin of the Holy Spirit. Hence, the Nicene creed is often called "Nicene-Constantinopolitan" or "Niceno-Constantinopolitan." This creed was not officially received until the Council of Ephesus in 431. The First Council of Constantinople (second ecumenical council) was called by Theodosius I in 381 to confirm the Nicene Creed and deal with other matters of the Arian controversy . ... The First Council of Nicaea, which took place during the reign of the emperor Constantine in 325, was the first ecumenical (from Greek oikumene, worldwide) conference of bishops of the Christian Church. ... In Christian religions that trace their roots to belief in the Nicene Creed, the Holy Spirit (Hebrew: Ruah haqodesh; Greek: ; Latin: ; also called the Holy Ghost) is the third consubstantial Person of the Holy Trinity or the Godhead. ...

In thinking about God as Father, Son and Spirit: the Trinity, Christians following Jesus (Matt 28:19), from early times have made some important distinctions. The Son and the Spirit are said to have their eternal origin from the Father; the Son, the eternal Divine Logos (John 1:1) is "generated" ("born" or "begotten") of the Father, while the Spirit "proceeds" from the Father. These statements are made in reference to the being of God, from all eternity, "before all ages" in the words of the Nicene Creed. For other uses, see Trinity (disambiguation). ... The Divine Word may mean several things: According to the Gospel of John, Jesus is the Word of God (Greek: logos). ...

On the one hand, the Nicene Creed and the Bible do not explicitly say that the Holy Spirit proceeds from the Son as well as the Father; that is, there is no statement that the Spirit's eternal origin is found anywhere but in the Father. However, Christians find implicit evidence for this in other statements about the connection between the Son and the Spirit. For example, the New Testament teaches that the Spirit testifies to the Son (1 Jn 5:6) and is called the "Spirit of Christ" (Rom 8:9;15:5; Phil 1:19; 1 Pet 1:11) and "Spirit of [the] Son" (Gal 4:6). The Son, i.e. Jesus, also says he will "pray to the Father, and he will give you another comforter to be with you forever, the Spirit of truth (John 14:16f.), and Jesus also says that He Himself will send the Spirit (John 16:7). The Church Fathers further explained that the Father, Son and Holy Spirit are of one "being" ("substantia"/"ousia") and have one common will and activity, with regard to their external actions (actiones ad extra). This tradition continued to be reaffirmed in both East and West, unanimously in medieval times by the Scholastic theologians. (See Scholastic Philosophy). In this second, "economic" sense, the Father is said to send us the Spirit through the Son (Acts 2:33; Titus 3:6). John 21:1 Jesus Appears to His Disciples--Alessandro Mantovani: the Vatican, Rome. ... The Church Fathers or Fathers of the Church are the early and influential theologians and writers in the Christian Church, particularly those of the first five centuries of Christian history. ... Consubstantial is a term used in orthodox Christian theology. ... This article or section contains information that has not been verified and thus might not be reliable. ... Scholastic redirects here. ...

On the other hand, while the New Testament teaches that there is a connection between the Son and the Spirit, the divinity of the Son and the Spirit may not be entirely clear from Scripture alone. Many theologians historically have been unconvinced by the texts, and readily quoted the Scripture in defense of their denials of the Trinity, see Nontrinitarianism. Nontrinitarianism is any of various Christian beliefs that reject the doctrine that God is three distinct persons in one being, (the Trinity). ...

Eastern Orthodox clergy state that the Holy Spirit proceeds from the Father and is sent (on Pentecost day) from the Father through the Son. The Latin West states that the Holy Spirit proceeds equally from the Father and the Son (filioque). Rome used the more ancient formula of the Orthodox Church until around AD 1009 or 1014. But finally, some two centuries after Charlemagne, the popes of Rome gave way, and started reciting the words "Filioque" during Mass. Today, Roman Catholics are using the filioque formula imposed by Charlemagne, and not the original form of the Creed. They say, "I believe in the Holy Spirit, Who proceedeth from the Father "and the Son", which is the formula imposed by emperor Charlemagne (cf. Barbero(2004); p. 241.). [See: Barbero, Allesandro. (2004). Charlemagne: Father of a Continent. Allan Cameron, trans. Berkeley, CA: University of California Press.].

Historical origins

As Johannes Grohe has pointed out, 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. For other uses of this term see: Persia (disambiguation) The Persian Empire is the name used to refer to a number of historic dynasties that have ruled the country of Persia (Iran). ... The Assyrian Church of the East is a church that traces its origins to the See of Babylon, said to be founded by Saint Thomas the Apostle. ...

In the West, St. Augustine of Hippo followed Tertullian and Ambrose in teaching that the Spirit proceeded from the Father and the Son, though subordinate to neither. His theology, including his theology of the Trinity, was dominant in the West until the Middle Ages. 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 Empire. “Augustinus” redirects here. ...

Its first addition

In the Latin-speaking Church, the phrase and the Son (in Latin filioque) was first added to the Nicene Creed at the Synod of Toledo in Spain in 447. The formula was used in a letter from Pope Leo I to the members of that synod, in response to heresies they were confronting. Latin is an ancient Indo-European language originally spoken in Latium, the region immediately surrounding Rome. ... Icon depicting the Holy Fathers of the First Council of Nicaea holding the Nicene Creed. ... Councils of Toledo (Concilia toletana). ... Pope Leo I was a Roman aristocrat who was Pope from 440 to 461. ... Heresy, according to the Oxford English Dictionary, is a theological or religious opinion or doctrine maintained in opposition, or held to be contrary, to the ‘catholic’ or orthodox doctrine of the Christian Church, or, by extension, to that of any church, creed, or religious system, considered as orthodox. ...

Primarily, it was added to the Creed in order to oppose the Arian heresy, which taught that the Son was a creature and not God and which was prevalent among the Germanic peoples. This article is about theological views like those of Arius. ...

At the third synod of Toledo in 589, the ruling Visigoths, who had been Arian Christians, submitted to the Catholic Church. They were obliged to accept the Nicene Creed with the filioque. Migrations The Visigoths were one of two main branches of the Goths, an East Germanic tribe (the Ostrogoths being the other). ... This article is about theological views like those of Arius. ... Christianity is a monotheistic[1] religion centered on the life and teachings of Jesus of Nazareth as presented in the New Testament. ...

The Franks and the filioque

After the Visigoths, the filioque was also accepted as part of the Creed by the Franks, which under the leadership of Pippin the Younger and his son Charlemagne rose to dominance in the West, with Charlemagne being crowned Emperor in 800. For other uses, see Franks (disambiguation). ... Pippin the Younger Pippin the Younger or Pepin[1] (714 – September 24, 768), often known under the mistranslation Pippin the Short or the ordinal Pippin III, was the king of the Franks from 751 to 768 and is best known for being the father of Charlemagne, or Charles the Great. ... A portrait of Charlemagne by Albrecht Dürer that was painted several centuries after Charlemagnes death. ...

Pope Leo III forbade the addition of "filioque" to Nicene Creed which was added by Franks in Aachen in 809. He also ordered that the Nicene creed be engraved on silver tablets so that his conclusion might not be overturned in the future. He wrote «HAEC LEO POSUI AMORE ET CAUTELA ORTHODOXAE FIDEI» (I, Leo, put here for love and protection of orthodox faith)(VITA LEONIS , LIBER PONTIFICALIS (Ed.Duchene, TII, p.26) Leo III (died June 12, 816) was Pope from 795 to 816. ...

The filioque was widely thought to be an integral part of the Creed, but in fact it was added to the Creed. Contemporary usage was thought to be normative and authentic. Frankish predominance put pressure on Rome to adopt the filioque, which however only occurred after the year 1000. So the Church, both Popes in Rome and Eastern Patriarchates did not approve the filioque. Only Rome accepted it after 1000.

The Photius controversy

Within a couple of generations, in 858, a new situation came to pass. The Byzantine Emperor Michael III removed Patriarch Ignatius I as Patriarch of Constantinople because of a conflict with his Caesar Bardas and that remained close to his mother Theodora who continually interfered in his personal life. The emperor replaced him with a distinguished scholar and a layman, Photius, who was the first Imperial Secretary and Imperial Ambassador to Baghdad. However, Ignatius was exiled to Terebinthos and resigned his position under pressure. Several months later a few of Ignatius' supporters made an appeal to Pope Nicholas through a small delegation of monks. Nicholas saw this as a chance to exert authority over the affairs in the eastern Church. Pope Nicholas sent legates who took part in a synod in 861 that deposed Ignatius and affirmed Photius' appointment with the condition that some territory be returned to Rome. When he found that all the conditions had not been met Nicholas called his own council in Rome in 863 which deposed and excommunicated Photios claiming that since he was a layman he could not be elevated to this position which was the canon in the Western church. He chose to then recognize Ignatius as the legitimate Patriarch. Photius (b. ...

Recent scholarship has shown that violation of these church laws, together with an attempt to leverage the situation in order to force the Emperor to accept the Pope's claim to sovereignty over the exarchate of Illyria, were the main reasons the Bishop of Rome rejected the appointment of Photius. It must be noted that these laws were only Western and there was no such law in existence in the East. The real issue was the legitimacy of the absolute authority of the Pope over the other Patriarchs. Who could change a creed that had been declared in an Ecummenical council and affirmed by numerous other councils?

In 867, Photius with Emperor Michael's support rejected the Pope's assertions. Emperor Michael sent the pope a letter which declared Byzantine belief in their own independence and supremacy and demanded the papal decision against Photius be withdrawn. In 867 a large ecumenical synod was held with over 1,000 in attendance. It excommunicated Nicholas and condemned the pope's claims for primacy, his interference in Bulgaria and the innovative addition of the Filioque. Photius' response cited the filioque as proof that Rome had a habit of overstepping its proper limits. His Encyclical to the Eastern Patriarchs is neither gentle nor irenic.

Later under a new Emperor and the new pope Hadrian II, a new council was held at Constantinople in 869 which condemned Photius and acquitted Ignatius and the recently reposed pope Nicholas I. Photius was exiled and Ignatius reinstated. In the East this was seen as a "packed" council to carry out the emperors bidding. Even Ignatius did not sign the declaration. A few years later Photius was relieved of his exile and became an advisor to Ignatius. In 877, after the death of Ignatius, Photius again resumed office having been recommended by Ignatius and affirmed by canonical council. When Pope John VIII (872-882) became pope, a new council in 879 was held in Constantinople which renounced the previous synods that condemned Photius and the use of the Filioque clause. Pope John did not confess the Filioque heresy and allowed no one to change the Creed. Photius resigned in 886 when Leo VI took over as emperor and put his 16 year old brother Stephen in the Patriarchate. Photius spent the last five years of his life as a monk, in exile in Armenia; he is revered by the Orthodox today as a saint. He was the first important theologian to accuse Rome of innovation in the matter of the filioque.

Further East-West controversy

In the ninth century, Pope Leo III 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 III had the traditional text of the Creed, without the filioque, displayed publicly. He had the original text engraved on two silver tablets, at the tomb of St. Peter. In any case, during the time of Pope Leo's leadership, 795–816, there was no Creed at all in the Roman Mass. Leo III (died June 12, 816) was Pope from 795 to 816. ...

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, Benedict VIII, reigning Pope and Bishop of Rome (1012-1024) added the Creed, as it was received in the West with the filioque, after the Gospel. At this time, the papacy was very weak and very much under the Imperial influence. For the sake of survival, the Pope needed the military support of the Emperor. This was the first time the phrase was used in the Mass at Rome. Events February 14 - Pope Benedict VIII recognizes Henry of Bavaria as King of Germany July 29 - Battle of Kleidion: Basil II inflicts not only a decisive defeat on the Bulgarian army, but his subsequent savage treatment of 15,000 prisoners reportedly causes Tsar Samuil of Bulgaria to die of shock... The extent of the Holy Roman Empire in c. ... Benedict VIII, né Theophylactus (died April 9, 1024), pope (1012_1024), of the noble family of the counts of Tusculum, descended from Theophylact, Count of Tusculum like his predecessor Benedict VI, was opposed by an antipope Gregory, who compelled him to flee from Rome. ...

So, over a 400 year period, dispute over the filioque had not divided the Church definitively; for the most part, in spite of cultural and linguistic conflicts, the Roman and the Byzantine Churches remained in full communion.

In 1054, however, the argument contributed to the Great Schism of the East and West. There were many 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 Humbertus from Rome and Patriarch 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 Creed, on his own, apart from an Ecumenical Council. For the later Papal Schism in Avignon, see Western Schism. ... Michael Cerularius, (b. ... The Pope, (or Pope of Rome) (from Latin: papa, Papa, father; from Greek: papas / = priest originating from πατήρ = father )[1], is the Bishop of Rome, the spiritual leader of the Roman Catholic Church and the absolute monarch of Vatican City. ... In Christianity, an Ecumenical Council or general council is a meeting of the bishops of the whole church convened to discuss and settle matters of Church doctrine and practice. ...

Complicating factors

One must acknowledge, however, that the filioque was introduced in the West first of all in Spain, then in Gaul, not in Rome, and not by the Pope's initiative. Centuries later, the phrase became something to argue about; for a long time, as mentioned, it was in no way justification for breaking communion.

By the same token, it is not accurate to say, as some historians do, that the "Catholic Church" introduced the filioque into the Mass. Eastern Churches, for example, the Maronites, fully part of the Catholic Church, never used the filioque. Moreover, the phrase was in wide use in the West, following the language of many Latin fathers, outside the Mass, especially in Spain and Gaul. Instead, it is more accurate to speak of the filioque as a Latin expression or as an expression found in the Latin Church. In the first millennium, the "Catholic Church" is the only Christian Church of both East and West. Maronites (Marunoye ܡܪܘܢܝܐܶ; in Syriac, Mâruniyya مارونية in Arabic) are members of an Eastern Catholic Church in full communion with the Pope of Rome. ...

For many years after the condemnations of 1054, many Orthodox and Catholics did not think of themselves as being in schism; neither Church, in fact, had excommunicated the other. Many Slavic Christians saw the whole episode as a dispute among individuals.

In the thirteenth century, Thomas Aquinas, O.P., was one of the dominant Scholastic theologians. He dealt explicitly with the processions of the divine persons in his Summa Theologica. Using Augustinian language, he also speaks of the Father as the ultimate principle (cause or source) of the deity. Saint Thomas Aquinas (also Thomas of Aquin, or Aquino; c. ... The Original Pranksters (O.P.) are a group from Mississauga, Ontario that pull original pranks on those around them. ... The Summa Theologica (also widely known as the Summa Theologiae) is the most famous work of St. ...

In 1274, the Second Council of Lyons said that the Holy Spirit proceeds from the Father and the 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 crusader's sack of Constantinople in 1204, most Byzantine Christians did not want to be reconciled with the West. In 1283, Patriarch John Beccus, who supported reconciliation with the Latin Church, was forced to abdicate; reunion failed. The Second Council of Lyon was a Roman Catholic council convened in Lyon in 1274. ... The Entry of the Crusaders into Constantinople (Eugène Delacroix, 1840). ... // Events February - Byzantine emperor Alexius IV is overthrown in a revolution, and Alexius V is proclaimed emperor. ... John XI Becchus or John XI Bekkos (also Beccus) (c. ...

The aforementioned crusaders had earlier been excommunicated for attacking other Christians (the town of Zara). In 1204, they became embroiled in local Byzantine politics involving a certain claimant to the throne, and ultimately sacked Constantinople and completely destroyed the Byzantine Empire [for a time] before returning home without ever setting foot on Muslim soil. Pope Innocent III had sent the Crusaders a letter, forbidding them to attack Constantinople; after hearing of the sack of the city, he lamented their action and disowned them. Nevertheless, the people of Constantinople had a deep hatred for the people they called the "Latins." There are other articles with similar names; see Zadar (disambiguation). ... // Events February - Byzantine emperor Alexius IV is overthrown in a revolution, and Alexius V is proclaimed emperor. ... Innocent III, né Lotario de Conti ( 1161–June 16, 1216), was Pope from January 8, 1198 until his death. ...

For much of the fourteenth century, there were two bishops, each claiming to be Pope, each excommunicating the other. The Western Schism was ultimately resolved at the Council of Constance, but in the meantime the East could hardly seek reconciliation with a Western Church divided among itself. In the middle of the century, about a third of Western Europe died of the Black Death. People were more concerned about the plague than about Church unity. Historical map of the Western Schism. ... The Council of Constance was an ecumenical council of the Roman Catholic Church, called by the Emperor Sigismund, a supporter of Antipope John XXIII, the pope recently elected at Pisa. ... Illustration of the Black Death from the Toggenburg Bible (1411) The Black Death, or Black Plague, was one of the most devastating pandemics in human history. ...

Failing efforts to reunite East and West

At the Council of Florence, in the fifteenth century, Byzantine Emperor John VIII Palaeologus, Bishop Joseph, Patriarch of Constantinople and other bishops from the East travelled to northern Italy, in hope of reconciliation with the West and the aid of Roman armies in their conflict with the Ottoman Empire. A decree of the Council of Constance (9 October 1417), sanctioned by Pope Martin V obliged the papacy to summon general councils periodically. ... Medal of the emperor during his visit to Florence, by Pisanello (1438). ... Motto دولت ابد مدت Devlet-i Ebed-müddet (The Eternal State) Anthem Ottoman imperial anthem Borders in 1680, see: list of territories Capital Söğüt (1299–1326) Bursa (1326–65) Edirne (1365–1453) Constantinople (Ä°stanbul, 1453–1922) Language(s) Ottoman Turkish Government Monarchy Sultans  - 1281–1326 Osman I  - 1918–22 Mehmed VI...

After extensive discussion, in Ferrara, then in Florence, they acknowledged that some Latin Fathers spoke of the procession of the Spirit differently from the Greek Fathers. Since the consensus of the Fathers was held to be reliable, as a witness to common faith, and since the Byzantine Empire desperately needed the military aid of the West, the Western usage was held not to be a heresy and not a barrier to restoration of full communion. All but one of the Orthodox bishops present, Mark of Ephesus, agreed and signed a decree of union between East and West, Laetentur Coeli in 1439. Mark refused to sign on the grounds that Rome was in both heresy and schism as a result of its acceptance of the filioque and the papal claims of universal jurisdiction over the Church. For his stand, Mark is now venerated as a Saint in Eastern Orthodoxy and is often honored as a pillar of Orthodoxy. Mark of Ephesus (Evgenikos), a 15th century bishop of Ephesus, is famous for his defense of Orthodoxy at the Council of Florence (1438-1445 A.D.) in spite of the emperor and the pope of Rome. ... The use of the term heresy in the context of Christianity is less common today, with some notable exceptions: see for example Rudolf Bultmann and the character of debates over ordination of women and gay priests. ... The word schism (IPA: or ), from the Greek σχίσμα, skhísma (from σχίζω, skhízō, to tear, to split), means a division or a split, usually in an organization or a movement. ... St. ... ...

Now briefly, officially and publicly, the Catholic and Orthodox Churches were in communion. So, the Council of Florence helped establish a fundamental principle: the Church must be one in its faith, its essential beliefs, but may be diverse in its culture, customs and rites. Although theologically the Church had to be uniform, the addition of the Filioque did not seem at the time to violate that uniformity.

However, the reconciliation achieved at Florence was soon destroyed. Many Orthodox faithful and bishops, including the Patriarch of Constantinople, rejected the union, and would not ratify it. The emperor indeed had wished to secure the support of the West in the face of the Ottoman danger, and had pressured some Eastern bishops to sign. To many in the East, the agreement of Florence seemed to be an imposition of Scholastic theology and a desperate plea for help.

The promised Western armies were too late to prevent the Fall of Constantinople to the Turks in 1453. From that time onward, the Turks fostered separation from the West, which remained an adversary to Islamic political and military dominance. The Patriarch of Constantinople now had to carry out the will of his Muslim overlord; the Church was no longer free. Combatants Byzantine Empire Ottoman Empire Commanders Constantine XI†, Loukas Notaras, Giovanni Giustiniani†[1] Mehmed II Strength 5,000 Greek militia soldiers plus 2,000 Italian mercenaries [2] 80,000[1] - 150,000[1] Casualties Most of Greek defenders, some mercenaries[3], approximately 4,000 civilians[4] unverified The Fall of...

Although the filioque controversy had been officially resolved for both Orthodox and Catholic, (partly because of the historical situation) the resolution at Florence was neither fully received nor permanently sustained.

Eastern Orthodox Church

To this day, the Orthodox Church uses the Nicene-Constantinopolitan Creed of 381 without the filioque. Many times, the Eastern Churches have rejected the phrase as an unauthorized interpolation, an example of what they consider to be Western hubris. Even more, they objected to the teaching it expressed, as conflicting with biblical and accepted doctrine. They said that for the Holy Spirit to proceed from the Father and the Son there would have to be two sources in the deity, whereas in the one God there can only be one source of divinity or deity. ...

Western theologians anticipated this objection by saying the Spirit proceeds from the Father and Son "as from one principle." The East, however, again objected that this formulation would merge and confuse the persons of the Father and the Son. It was also pointed out that if Father and Son are sources of deity (and only the Holy Spirit is not), it follows that the status of the Spirit is diminished, relative to the Father and the Son, by excluding the Spirit alone as a source of divinity, making the Spirit, rather, a recipient of it — as if the Son and Spirit were both subordinate in their own doctrine. Finally, if one says that the divine essence itself is the source of deity in God, which they took the Latin theologians to say, then (as the Eastern theologians pointed out) another problem is created, a suggestion that the Holy Spirit proceeds from himself, since he is certainly not separate from the divine essence. (By the same reasoning, the Father and Son would also proceed from Themselves. The typical Eastern approach to Triadology avoids this problem by starting with Father, Son, and Holy Spirit, and considering that the unique divine Essence is the content of these Three, rather than that the Three "proceed" from the Essence.)

Both Patriarch Photius in 862 and Patriarch Cerularius in 1054 accused the West of heresy for introducing the filioque in the Creed. In general, except for reconciliatory pauses in 1274 and 1439, at the Second Council of Lyons and the Council of Florence, many Orthodox have repeated the charge of heresy, up to the present day. On the other hand, from the thirteenth century, other Orthodox have pointed out that no ecumenical council ever condemned the entire Western Church and excommunicated its members. Hence, they argued, Latins should not be denied Communion because of the filioque in their Creed. Photius (b. ... Michael Cerularius, (b. ... The Second Council of Lyon was a Roman Catholic council convened in Lyon in 1274. ... A decree of the Council of Constance (9 October 1417), sanctioned by Pope Martin V obliged the papacy to summon general councils periodically. ...

An Orthodox Patriarch of Constantinople, Gregory II, of Cyprus (1241–1290), proposed a different formula which has also been considered as an Orthodox "answer" to the filioque, though it does not have the status of official Orthodox doctrine. Gregory spoke of an eternal manifestation of the Spirit by the Son. In other words, he held that the Son eternally manifests (shows forth) the Holy Spirit. Gregory II Cyprius (Greek Γρηγόριος ο Κύπριος) was patriarch of Constantinople between 1283-1289. ...

In general, even up to the time of the Council of Florence, the writings of Latin fathers were not widely read in the East; the language was not understood. Hence, the formulation of the filioque, let alone its meaning, was not readily understood in the East. Up to the present, some Western practices are still condemned as heresy by some in the East, disciplinary customs such as mandatory celibacy for priests or the use of pouring water for baptism, rather than triple immersion. When the Pope of Rome visited Greece, some clergy refused to pray with him; others protested publicly against his visit. In Ukraine, when he visited, one Orthodox community held a ceremony of "cursing" for a bishop they considered a heretic. Some Orthodox, too, speak of what they call the "heresy of ecumenism." The Patriarch of Constantinople has accused some monks of Mount Athos, Greece, as being schismatic in spirit, because they consider the entire West to be mired in heresy. Again and again, the filioque is brought up as the first example of heresy.

In the recent past, however, several Orthodox theologians have considered the filioque anew, with a view to reconciliation of East and West. Theodore Stylianopoulos, for one, provides an extensive, scholarly overview of the contemporary discussion. A "Father Chrysostom", following Jean-Miguel Garrigues, appeals for common prayer, instead of polemicism. Twenty years after first writing The Orthodox Church, Bishop Kallistos of Diokleia says that he has changed his mind; now, he considers the filioque dispute to be primarily semantic. Timothy Ware was born in 1934. ...

The Moscow patriarchate has said that it does not rebaptize or even chrismate Catholics who become Orthodox; they simply repent and are welcomed. Patriarch Bartholomew of Constantinople has said that all that is necessary is resolution of what he calls the "Uniate" problem. Should the conflict over Eastern Catholic Churches in Russia be resolved, the filioque dispute would perhaps not be an obstacle to full reconciliation. For many Orthodox, then, the filioque, while still a matter of conflict, would not impede full communion of the Catholic and Orthodox Churches. The term Eastern Rites may refer to the liturgical rites used by many ancient Christian Churches of Eastern Europe and the Middle East that, while being part of the Roman Catholic Church, are distinct from the Latin Rite or Western Church. ... The Eastern Catholic Churches are autonomous particular Churches in full communion with the Pope of Rome. ...

Catholic Church

In 1274, at the Second Council of Lyons, the Catholic Church condemned those who "presume to deny" that the Spirit proceeds from the Father and the Son. In the recent past, many Catholic theologians have written on the filioque, with an ecumenical intention. Yves Congar, O.P., argues that varying formulations may be seen not as contradictory but as complementary. Irenee Dalmais, O.P. points out that East and West have different, yet complementary, pneumatologies, theologies of the Holy Spirit. Avery Dulles, S.J., traces the history of the filioque controversy and weighs pros and cons of several possibilities for reconciliation. Eugene Webb makes use of the pneumatology of Bernard Lonergan, S.J. Yves Marie Joseph Cardinal Congar (April 8, 1904-June 22, 1995) was a French Dominican priest and theologian. ... Laudare, Benedicere, Praedicare (Praise, Bless, Preach) Saint Dominic saw the need for a new type of organization to address the needs of his time, one that would bring the dedication and systematic education of the older monastic orders to bear on the religious problems of the burgeoning population of cities... Avery Cardinal Dulles, S.J. (born August 24, 1918) is currently the Laurence J. McGinley Professor of Religion and Society at Fordham University, a position he has held since 1988. ... Seal of the Society of Jesus. ... Bernard Lonergan, S.J. (17 December 1904 – 26 November 1984) was a Canadian Jesuit Priest. ...

From an official standpoint, the Catholic Church has not imposed and cannot impose the recitation of the filioque on the East. The Eastern Catholic Churches, for example, the Melkites, Byzantine Catholic, and the Ruthenians do not include the filioque. Others who returned to union with the Catholic Church were not required to include the "and the Son" formula in their recitation of the Creed. The common understanding among the Eastern Catholic Churches is that the filioque is to be understood in a way that is consonant with the Eastern traditions. The name Catholic Church can mean a visible organization that refers to itself as Catholic, or the invisible Christian Church, viz. ... The Eastern Catholic Churches are autonomous particular Churches in full communion with the Pope of Rome. ... The term Melkite (also written Melchite) is used to refer to various Christian churches and their members originating in the Middle East. ... The Byzantine Rite, sometimes called Constantinopolitan, is the liturgical rite used (in various languages) by all the Eastern Orthodox Churches and by several Eastern Rite particular Churches within the Catholic Church. ... This article needs to be cleaned up to conform to a higher standard of quality. ... The name Catholic Church can mean a visible organization that refers to itself as Catholic, or the invisible Christian Church, viz. ...

In many liturgies, when celebrating with bishops from the East, the Pope has recited the Nicene Creed without the filioque. It is certain that Pope Paul VI and Pope John Paul II regarded the text of 381 to be entirely correct on its own merit and that using filioque in Eastern liturgies would not even be appropriate. Icon depicting the Holy Fathers of the First Council of Nicaea holding the Nicene Creed. ... This article cites very few or no references or sources. ... Coat of Arms of Pope John Paul II. The Letter M is for Mary, the mother of Jesus, to whom he held strong devotion Pope John Paul II (Latin: , Italian: Giovanni Paolo II, Polish: Jan PaweÅ‚ II) born   [] (May 18, 1920, Wadowice, Poland – April 2, 2005, Vatican City) reigned as...

Of special importance is a recent clarification of the filioque by the Pontifical Council for Promoting Christian Unity. This document was prepared at the specific request of the Bishop of Rome. It is entitled The Greek and Latin Traditions Regarding the Procession of the Holy Spirit.^[1]

Overview

In part, the filioque was originally proposed in order to stress more clearly the connection between the Son and the Spirit, amid a heresy in which the Son was taken as less than the Father because he does not serve as a source of the Holy Spirit. In other words, when the filioque came into use in Spain and Gaul in the West, they were not aware that their language of procession would not translate well back into the Greek. Conversely, from Photius to the Council of Florence, the Latin Fathers were also not acquainted with the linguistic issues.

To be more specific, the origins of the filioque in the West are to be found in the writings of certain Church Fathers in the West and especially in the anti-Arian situation of 7th-century Spain. In this context, the filioque was a means to affirm the full divinity of both the Spirit and the Son. It is not just a question of establishing a connection with the Father and his divinity; it is a question of reinforcing the profession of Catholic faith in the fact that both the Son and Spirit share the fullness of God's nature. The 7th century is the period from 601 - 700 in accordance with the Julian calendar in the Christian Era. ...

It is ironic that a similar anti-Arian emphasis also strongly influenced the development of the liturgy in the East, for example, in promoting prayer to "Christ Our God," an expression which also came to find a place in the West. (As Joseph Jungmann, S.J., has shown, this shift in mentality caused a loss in appreciation of the mediating role of Christ in the liturgy, as well as other changes in piety.)

In this case, a common adversary, namely, Arianism, had profound, far-reaching effects, in the orthodox reaction in both East and West. This article is about theological views like those of Arius. ...

As noted, Church politics, authority conflicts, ethnic hostility, linguistic misunderstanding, personal rivalry, and secular motives all combined in various ways to divide East and West. More than once, the filioque dispute was used to reinforce such division. Now, with a growing spirit of charity, in accord with the will of Christ, that there be one flock (Jn 10:16; 17:22), perhaps the filioque dispute will be resolved, so that the Catholic and the Orthodox Churches may be reconciled.

Recent discussions and statements

Dialogue on this and other subjects is continuing.

A little-known sign of shifting Roman Catholic policy in the ongoing story of this controversy can be found in an official Catholic document published on August 6, 2000 and written by Pope Benedict XVI, when he was Cardinal Joseph Ratzinger, prefect of the Congregation for the Doctrine of the Faith, and assisted by the Congregation's then secretary, Tarcisio Bertone. This document, Dominus Iesus, (Latin for "Lord Jesus"), and subtitled "On the Unicity and Salvific Universality of Jesus Christ and the Church" contains a remarkable gesture, as in the official Latin text of this document^[2] (second paragraph in the first section), the filioque clause is quietly left out without notice or comment. Was this removal an attempt to reach a hand across the theological and historical chasm separating Eastern and Western Churches? This document takes on increased significance with the elevation of one of its authors from cardinal to pope. The Roman Catholic Church, most often spoken of simply as the Catholic Church, is the largest Christian church, with over one billion members. ... August 6 is the 218th day of the year in the Gregorian calendar (219th in leap years), with 147 days remaining. ... 2000 (MM) was a leap year starting on Saturday of the Gregorian calendar. ... This article is becoming very long. ... A cardinal is a senior ecclesiastical official, usually a bishop, of the Roman Catholic Church, a member of the College of Cardinals which as a body elects a new pope. ... A prefect (from the Latin praefectus, perfect participle of praeficere: make in front, i. ... The Congregation for the Doctrine of the Faith (CDF) (Congregatio pro Doctrina Fidei) is the oldest of the nine congregations of the Roman Curia. ... Tarcisio Cardinal Bertone is the Archbishop of Genoa and was considered papabile following the death of Pope John Paul II. His Eminence Tarcisio Cardinal Bertone (born 2 December 1934) is Archbishop of Genoa and a Cardinal Priest in the Roman Catholic Church. ... Dominus Iesus (Latin for Lord Jesus) is a document by Joseph Cardinal Ratzinger, then prefect of the Congregation for the Doctrine of the Faith, and the Congregations then secretary, Tarcisio Bertone. ... Latin is an ancient Indo-European language originally spoken in Latium, the region immediately surrounding Rome. ... Latin is an ancient Indo-European language originally spoken in Latium, the region immediately surrounding Rome. ... A cardinal is a senior ecclesiastical official, usually a bishop, of the Roman Catholic Church, a member of the College of Cardinals which as a body elects a new pope. ... The Pope, (or Pope of Rome) (from Latin: papa, Papa, father; from Greek: papas / = priest originating from πατήρ = father )[1], is the Bishop of Rome, the spiritual leader of the Roman Catholic Church and the absolute monarch of Vatican City. ...

The filioque clause was the main subject discussed at the 62nd meeting of the North American Orthodox-Catholic Theological Consultation, which met at the Hellenic College/Holy Cross Greek Orthodox School of Theology in Brookline from June 3 through June 5, 2002, for their spring session. As a result of these modern discussions, it has been suggested that the Orthodox could accept an "economic" filioque that states that the Holy Spirit, who originates in the Father alone, was sent to the Church "through the Son" (as the Paraclete), but this is not official Orthodox doctrine. It is what the Greeks call a theologumenon, a theological idea. (Similarly, the late Edward Kilmartin, S.J., proposed as a theologumenon, a "mission" of the Holy Spirit to the Church.) The North American Orthodox-Catholic Theological Consultation is an ecumenical standing conference that has been meeting semiannually since it was founded in 1965 under the auspices of the Bishops Committee for Ecumenical and Interreligious Affairs of the United States Conference of Catholic Bishops and the Standing Conference of Canonical Orthodox... The Holy Cross Greek Orthodox School of Theology (Holy Cross) is an Eastern Orthodox Christian seminary located in Brookline, Massachusetts. ... Nickname: Location in Massachusetts Coordinates: Country United States State Massachusetts County Norfolk County Settled 1638 Incorporated 1705 Government  - Type Representative town meeting Area  - Town  6. ... June 3 is the 154th day of the year in the Gregorian calendar (155th in leap years), with 211 days remaining. ... June 5 is the 156th day of the year in the Gregorian calendar (157th in leap years), with 209 days remaining. ... For album titles with the same name, see 2002 (album). ... Look up Paraclete in Wiktionary, the free dictionary. ...

Recently, an important, agreed statement has been made by the North American Orthodox-Catholic Theological Consultation, on October 25, 2003. This document The Filioque: A Church-Dividing Issue?, provides an extensive review of Scripture, history, and theology. Especially critical are the recommendations of this consultation, for example: World map showing North America A satellite composite image of North America. ... October 25 is the 298th day of the year (299th in leap years) in the Gregorian calendar. ... 2003 (MMIII) was a common year starting on Wednesday of the Gregorian calendar. ...

1. That all involved in such dialogue expressly recognize the limitations of our ability to make definitive assertions about the inner life of God.
2. That, in the future, because of the progress in mutual understanding that has come about in recent decades, Orthodox and Catholics refrain from labeling as heretical the traditions of the other side on the subject of the procession of the Holy Spirit.
3. That Orthodox and Catholic theologians distinguish more clearly between the divinity and hypostatic identity of the Holy Spirit (which is a received dogma of our Churches) and the manner of the Spirit's origin, which still awaits full and final ecumenical resolution.
4. That those engaged in dialogue on this issue distinguish, as far as possible, the theological issues of the origin of the Holy Spirit from the ecclesiological issues of primacy and doctrinal authority in the Church, even as we pursue both questions seriously, together.
5. That the theological dialogue between our Churches also give careful consideration to the status of later councils held in both our Churches after those seven generally received as ecumenical.
6. That the Catholic Church, as a consequence of the normative and irrevocable dogmatic value of the Creed of 381, use the original Greek text alone in making translations of that Creed for catechetical and liturgical use.
7. 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 is for the bishops of the Catholic and Orthodox Churches to review this work and to make whatever decisions would be appropriate. This article cites very few or no references or sources. ... The Second Council of Lyon was a Roman Catholic council convened in Lyon in 1274. ... Events May 7 - In France the Second Council of Lyons opens to consider the condition of the Holy Land and to agree to a union with the Byzantine church. ...

References

There is a great deal written on the topic of the filioque; what follows, therefore, is selective. As time goes on, this list will inevitably have to be updated.

• "Filioque," Oxford Dictionary of the Christian Church. Oxford, 1997, p. 611.
• David Bradshaw. Aristotle East and West: Metaphysics and the Division of Christendom. Cambridge: Cambridge University Press, 2004, pp. 214–220.
• John St. H. Gibaut, "The Cursus Honorum and the Western Case Against Photius," Logos 37 (1996), 35–73.
• Elizabeth Teresa Groppe. Yves Congar's Theology of the Holy Spirit. New York: Oxford University Press, 2004. See esp. pp. 75–79, for a summary of Congar's work on the filioque. Congar is widely considered the most important Roman Catholic ecclesiologist of the twentieth century. He was influential in the composition of several Vatican II documents. Most important of all, he was instrumental in the association in the West of pneumatology and ecclesiology, a new development.
• Richard Haugh. Photius and the Carolingians: The Trinitarian Controversy. Belmont, MA: Nordland Publishing Company, 1975.
• Joseph Jungmann, S.J. Pastoral Liturgy. London: Challoner, 1962. See "Christ our God," pp. 38–48.
• James Likoudis. Ending the Byzantine Greek Schism. New Rochelle, New York: 1992. An apologetic response to polemical attacks. A useful book for its inclusion of important texts and documents; see especially citations and works by Thomas Aquinas, O.P., Demetrios Kydones, Nikos A. Nissiotis, and Alexis Stawrowsky. The select bibilography is excellent. The author demonstrates that the filioque dispute is only understood as part of a dispute over papal primacy and cannot be dealt with apart from ecclesiology.
• Bruce D. Marshall, "'Ex Occidente Lux?' Aquinas and Eastern Orthodox Theology," Modern Theology 20:1 (January, 2004), 23–50. Reconsideration of the views of Aquinas, especially on deification and grace, as well as his Orthodox critics. The author suggests that Aquinas may have a more accurate perspective than his critics, on the systematic questions of theology that relate to the filioque dispute.
• John Meyendorff. Byzantine Theology. New York: Fordham University Press, 1979, pp. 91-94.
• Aristeides Papadakis. Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283–1289). New York: Fordham University Press, 1983.
• Aristeides Papadakis. The Christian East and the Rise of the Papacy. Crestwood, NY: St. Vladimir's Seminary Press, 1994, pp. 232-238 and 379-408.
• Duncan Reid. Energies of the Spirit: Trinitarian Models in Eastern Orthodox and Western Theology. Atlanta, Georgia: Scholars Press, 1997.
• A. Edward Siecienski. The Use of Maximus the Confessor's Writing on the Filioque at the Council of Ferrara-Florence (1438–1439). Ann Arbor, Michigan: UMI Dissertation Services, 2005.
• Malon H. Smith, III. And Taking Bread: Cerularius and the Azyme Controversy of 1054. Paris: Beauschesne, 1978. This work is still valuable for understanding cultural and theological estrangement of East and West by the turn of the millennium. Now, it is evident that neither side understood the other; both Greek and Latin antagonists assumed their own practices were normative and authentic.
• Timothy [Kallistos] Ware. The Orthodox Church. New edition. London: Penguin, 1993, pp. 52–61.
• Timothy [Kallistos] Ware. The Orthodox Way. Revised edition. Crestwood, New York: 1995, pp. 89–104.
• [World Council of Churches] /Conseil Oecuménique des Eglises. La théologie du Saint-Esprit dans le dialogue œcuménique Document # 103 [Faith and Order]/Foi et Constitution. Paris: Centurion, 1981.

External links

General

• Orthodox/Catholic joint statement
• Filioque at OrthodoxWiki
• Catholic Encyclopedia entry
• Notes on the Filoque Controversy

Historical origins

• An extensive history of the filioque dispute, assembled by Gerard Seraphin. The author makes an important reference to Johannes Grohe, who speaks of Eastern use of the filioque.
• Chronology of the Filioque Controversy. A one-page overview of the dispute, from 325 to 1453.
• John S. Romanides, "The Filioque". The author shows how Franks in the Carolingian Empire in the ninth century worked in opposition to the ancient Church of Rome-Constantinople, the "Roman Church" of East and West.
• "History of the Mass: Part VI". A brief but more objective presentation of the influence of the Franks in matters of discipline.
• "The Patriarch Photius: The Era of Confrontation and Polemics". Yves Congar, O.P., here provides the historical context of the filioque dispute, as it took place with Patriarch Photius.
• Encyclical to the Eastern Patriarchs. The polemical letter of Patriarch Photius, condemning the filioque, as well as other practices, such as fasting on Saturdays. From the very words of Photius, it is evident that the origin of his hostility is in what he perceives as competition from "Westerners" (Latin priests) in Bulgaria, a territory he considers under his jurisdiction. It is also evident, as Photius says, that he never heard of the filoque until now; in spite of his considerable erudition, he is, therefore, not familiar with the Latin Fathers.
• "Photius of Constantinople". From the 'Catholic Encyclopedia, an introduction to Photius, reflecting the state of scholarship on this topic at the beginning of the twentieth century.
• "The Patriarch Photius and his disputes with Rome". Milton V. Anastos (like Congar, Dvornik et al.) gives a much kinder assessment of Photius. Contemporary scholarship has corrected many false statements about his actions and provided a more accurate historical context. Pope John VIII, for example, never excommunicated Photius.
• The Orthodox Church. In this excerpt from the book, Bishop Kallistos Ware writes of the role of the filioque in the East-West disputes, especially objections to that phrase by St. Photius and Patriarch Cerularius. The author provides the historical context of the estrangement of East and West; he does an excellent job.
• "Hugh and Leo Etherianus". At Constantinople, in the twelfth century, Hugh Etherianus prepared the first exhaustive and scholarly defense of the filioque, using both Latin and Greek Fathers: De haeresibus quas Graeci in Latinos devolvunt, sive quod Spiritus Sanctus ex utroque Patre et Filio procedit. In English, that's "About the heresies of which the Greeks accuse the Latins, whether the Holy Spirit proceeeds from both the Father and the Son."
• "St. Thomas Aquinas". Introduction to Thomas Aquinas, O.P., prominent Scholastic theologian and philosopher, defender of the filioque.
• Excerpt from the Summa Theologica, "The Processions of the Divine Persons". Explicit explanation of the processions of the Trinity, according to Aquinas.
• Another excerpt from the Summa, "Whether the Holy Ghost proceeds from the Son?" The Scholastic perspective of Aquinas, precisely on the topic of this present article.
• Scott Steinkercher, O.P., "Notes on Thomas Aquinas". Background, method, and anthropology of the Scholastic theology of Aquinas.
• Thomas Aquinas, Contra errores Graecorum. This 55-page essay, in Latin, is not for the faint of heart. Alta Vista and Google probably cannot render the text clearly in English, because of the dense logic of the arguments. In this essay, Aquinas argues that the Greeks don't accept universal jurisdiction of the Pope because their pneumatology is defective, as evidenced, he says, in their rejection of the filioque. This essay was influential among the participants in the 1274 Council of Lyons. Pope Urban IV had asked Aquinas to prepare this document, in preparation for that council. Regrettably, there does not seem to be a complete English translation of Contra errores available online.
• Contra errores Graecorum. This is an English translation of the first part of this essay, by Antoine Valentin. Although the relevant passages are not translated, in this excerpt you can see how Aquinas argues.
• Patriarch John Beccus of Constantinople. The remarkable life of this Orthodox bishop; he did not consider the filioque heresy and favored reconciliation with the West.
• Tomos of 1285. The definitive rejection by Patriarch Gregory and the Council of Blachernae of the union of 1274 and the preceding patriarch, John Beccus. Calling the filioque addition to the Creed "blasphemy," this document represents a polemical, violent reaction to Scholastic theology, used to explain and defend the filioque. In this document, Beccus and his followers are said to be banished and "expelled from Orthodoxy."
• Excerpt from The Council of Florence by Joseph Gill, S.J., "The Addition to the Creed". Dialogue between East and West at Ferrara, on the filioque.
• Another excerpt from The Council of Florence, "Florence and the Dogmatic Discussions". Dialogue at Florence on the filioque.
• A third excerpt from The Council of Florence, "Reunion". History and text of Laetentur Caeli, 1439 decree of union between East and West.

Gregory II Cyprius (Greek Γρηγόριος ο Κύπριος) was patriarch of Constantinople between 1283-1289. ... Blachernae (Greek: ) is a suburb in the northwestern section of Constantinople. ...

Orthodox Church

• George Dragas, "The Manner of Reception of Catholic Converts into the Orthodox Church" Tracing the history of such reception, the author makes the important point that the practice of re-baptizing Catholics became widespread in the thirteenth century, after the sacking of Constantinople by the Crusaders. Even single immersion, as in the West, was often considered invalid. In Russia, says the author, such re-baptizing was a universal practice; it must, he says, have been transferred there from the Greek Church. However, a synod in 1484 prescribed only chrismation (anointing), with a renunciation of the filioque and other Western practices, such as the use of unleavened bread for the Eucharist. In both re-baptism and chrismation, the Latins were treated as heretics undergoing reconciliation.
• Ecumenism and Heresy Here is a list of links, giving Orthodox positions that are anti-ecumenical and positions that are more irenic in character. See especially the sites with authorship by the Sacred Community of Mount Athos, John Meyendorff, and David Armstrong.
• "The Filioque: Dogma, Theologumenon or Heresy?" Theodore Stylianopoulos here presents an extensive, scholarly overview of the contemporary discussion of the filioque. His article is carefully reasoned and works toward reconciliation.
• "Papal Primacy". In this article, Emmanuel Clapsis provides a well-documented study of the context in which the filioque dispute may be resolved: a communion ecclesiology, with a renewed understanding of the primacy of the Bishop of Rome. As Cardinal Ratzinger says, we can return to the understanding of that primacy as it was in the first millennium; that would provide a basis for reconciliation of the Orthodox and Catholic Churches.
• "The True Faith" Father Chrysostom here appeals for prayer, to resolve long-standing conflict and polemicism.
• "Apostolic Christianity and the 23,000 Western Churches - 6. The Great Schism" Steven Kovacevich details here in Q&A format the heresies, especially the filioque, that led to the Great Schism.

For frequently asked questions about Wikipedia, see Wikipedia:FAQ FAQ (Frequently Asked Questions) are a series of questions and answers all pertaining to a certain topic. ... For the later Papal Schism in Avignon, see Western Schism. ...

Catholic Church

• Yves Congar, O.P., I Believe in the Holy Spirit, "Attempts at and Suggestions for an Agreement". This renowned theologian says that varying formulations may be seen not as contradictory but as complementary.
• Irenee Dalmais, O.P., "The Spirit of Truth and of Life". The author speaks of differing pneumatologies (theologies of the Spirit) in East and West.
• Avery Dulles, S.J., "The Filioque: What Is at Stake?". The author traces the history of the filioque controversy and evaluates current options. He says that it is important for the East to acknowledge that the West has not been in heresy for the past 1500 years. PDF.
• Eugene Webb, "The Pneumatology of Bernard Lonergan: A Byzantine Comparison". The author uses the pneumatology of Bernard Lonergan, S.J., to resolve the filioque controversy. PDF.
• "On the Procession of the Holy Spirit". Father John McCarthy of the Roman Theological Forum analyzes what the Filioque means.
• "The Greek and Latin Traditions regarding the Procession of the Holy Spirit," a clarification from the Pontifical Council for Promoting Christian Unity. A very important document, making a substantial contribution to contemporary theological dialogue, working toward reconciliation.
• Ioannis Zizioulas, "One Single Source: An Orthodox response to the Clarification on the Filioque". The author says that East and West can easily continue dialogue on the filioque, provided that both agree that the Father is the sole cause/origin both of the Son and of the Spirit. This article is a positive statement, giving grounds for further progress towards reconciliation.
• Jean-Claude Larchet, "À propos de la récente « clarification » du conseil pontifical pour la promotion de l'unité des chrétiens. A 56-page, scholarly response to the clarification of the Pontifical Council, by Jean-Claude Larchet, in French. An extensive, well thought-out analysis.
• Filioque, from the Robert Appleton Company's Catholic Encyclopedia, provided online by New Advent. A relatively brief Catholic synopsis of the filioque controversy.
• Filioque, from the Catholic Answers library]. A very brief Catholic synopsis and apology of the filioque controversy.

PDF is an abbreviation with several meanings: Portable Document Format Post-doctoral fellowship Probability density function There also is an electronic design automation company named PDF Solutions. ...

Overview

• Excerpt from The Mass of the Roman Rite Here, Joseph Jungmann, S.J., explains the importance of the mediating role of Christ in the liturgy, largely lost in the East, because of anti-Arianism, the same reactive force that in Spain gave rise to the filioque.

Lutheran Church

• The Filioque Controversy by George A. Ferch
• The Nicene Creed and the Filioque: A Lutheran Approach by David Jay Webber

Recent discussions and statements

• The agreed statement of the North American Orthodox-Catholic Theological Consulation, 25 October 2003. A very important document, with objective, historical accounting and critical recommendations, to promote ultimate reconciliation between East and West, on the filioque dispute.
• "The Catholic-Orthodox Dialogue: Lights and Shadows" Catholic James Likoudis, an ex-Orthodox polemicist, here provides a record of some responses to the 2003 agreed statement.

This article incorporates text from the public domain 1907 edition of The Nuttall Encyclopædia. October 25 is the 298th day of the year (299th in leap years) in the Gregorian calendar. ... 2003 (MMIII) was a common year starting on Wednesday of the Gregorian calendar. ... The public domain comprises the body of all creative works and other knowledge—writing, artwork, music, science, inventions, and others—in which no person or organization has any proprietary interest. ... The Nuttall Encyclopædia is an early-20th-century encyclopedia, edited by Rev. ...