480 FOURTH PEEIOD. A. D. 590-1041.
2. The Nicene Creed, in its original form of 325, closes abruptly with the article : " And [we believe] into the Holy Spirit/7 1 In the enlarged form (which is usually traced to the Council of Constantinople, 381, and incorporated in its acts since 451, but is found earlier in Epiphanius, 373, and Cyril of Jerusalem, 362) we have the addition: "the Lord, and Giver of Life, who proceeds from the Father" etc.2 This form was generally adopted in the Eastern churches since the Council of Chalcedon, 451 (at which both forms were recited and con firmed), and prevails there to this day unaltered. It is simply
the Father, to the same fact as the former : whom I will send to you from the Father, as this would be mere tautology. Besides, the future -rreuifju, I will send, refers to an historical fact to take place at an undefined period, while the pre sent £KTropeveTai, proceedeth, seems to refer to a permanent, divine, and therefore eternal relation. As the historic fact of the incarnation corresponds to the eternal generation of the Son, so the pentecostal effusion of the Holy Spirit to the eternal procession of the Spirit from God. The divine facts of revelation are based upon the Trinitarian relations, and are, so to speak, their reflections. (Les fails de la revelation reposent sur les relations trinitaires. llsensont comme les reflets.} As the incarnation of the Son is related to His eternal generation, so is the mission of the Holy Spirit to His procession with the divine essence. — The Latin Church, starting from the words, I will send, is not wrong in affirm ing the Filioque, nor the Greek church, starting from the words : from the Father, in maintaining per Filium, and the subordination. To harmonize these two views, we must place ourselves at the christological stand-point of St. John's Gospel, according to which the homoousia and the subordination are both at the same time true (sont vrais simultanement] ." Milligan and Moulton in loc. (in SchafPs Revision Com.) : " The words 'which goeth forth from the Father,' are not intended to express any metaphysical relation between the First and Third Persons of the Trinity, but to lead our thoughts back to the fact that, as it is the distinguishing characteristic of Jesus that He comes from the Father, so One of like Divine power and glory is now to take His place. The same words 'from the Father' are again added to ' 7 will send,' because the Father is the ultimate source from which the Spirit as well as the Son 'goes forth,' and really the Giver of the Spirit through the Son who asks for Him (comp. 14 : IB). In the power of this Spirit, therefore, the connection of the disciples with the Father will, in the time to come, be not less close, and their strength from the Father not less efficacious, than it had been while Jesus was Himself beside them."
1 Kal [7noT£i'o,uev] t/f rb aytov TTvev/j.a.
» TO Kvpiov (KOI) rb faoTroibv, TO EK rov narpbc £Kiropev6/i£vov, K. r. A. See my Creeds of Christendom, vol. IT. 57, 60.
2 107. ON THE PROCESSION OF THE HOLY SPIRIT. 481
the Scripture phrase without any addition, either of the Greek " alone," or of the Latin " and from the Son" The Greek church understood the clause in an exclusive sense, the Latin church, since Augustin and Leo I., in an incomplete sense.1
The Latin church had no right to alter an oecumenical creed without the knowledge and consent of the Greek church which had made it; for in the oecumenical Councils of Nicaea and Constantinople the Western church was scarcely represented, at Nicsea only by one bishop (Hosius of Spain), in the second not at all ; and in the Council of Chalcedon the delegates of Pope Leo I. fully agreed to the . enlarged Greek form of the Nicene symbol, yet without the Filioque, which was then not thought of, although the doctrine of the double procession was already current in the West. A departure from this common symbolical standard of the most weighty oecumenical councils by a new .addition, without consent of the other party, opened the door toendless disputes.
The Enlargement of the Nicene Creed.
The third national Synod of Toledo in Spain, A. D. 589, held after the conversion of King Reccared to the Catholic faith, in its zeal for the deity of Christ against the Ariau heresy which lingered longest in that country, and without intending the least disrespect to the Eastern church, first inserted the clause Filioque in the Latin version of the Nicene Creed.2 Other Spanish synods of Toledo did the same.3
1 The chief passages of Augustin on the double procession are quoted in vol. III. \ 131, p. 686. See on his whole doctrine of the Trinity, Theod. Gangauf, Des heil. Auymtinus' speculative Lehre von Gott dem dreieinigen (Augsb. 1806), and Langen, Die trinitarische Lehrdiffcrenz,. etc. (Bonn, 1876). On the teach ing of Leo. I. corap. Perthcl, Leo, der Grosse, p. 138 sqq.
2 Mansi, IX. 981 : (( Credimus et in Spiritum S., dominum et vivificatorem, ex Patre ET FiLio procedentem" etc. On the third Synodus Toletana see Hefele, III. 48 sqq.
3 The fourth Council of Toledo (633) likewise repeated the Creed with the Filioque, see Hefele III. 79. All the other Councils of Toledo (A. D. 638, 646, 655, 675, 681, 683, 684, 688, 694) begin with a confession of faith, several with the unaltered Nicene creed, others with enlarged forms.