484 FOURTH PERIOD. A. D. 590-1049.
denounced the denial of it as heresy and blasphemy. After this time no progress was made for the settlement of the difference, although much was written on both sides. The chief defenders of the Greek view, after the controversy with Photius, were Theophylactus, Euthymius Zigabenus, Nicolaus of Mefchone, Nicetus Choniates, Eustratius, and in modern times, the Rus sian divines, Prokovitch, Zoernicav, Mouravieff, and Philaret. The chief defenders of the Latin doctrine are ^Eneas, bishop of Paris,1 Ratramnus (or Bertram), a monk of Corbie, in the name of the French clergy in the ninth century,2 Anselm of Canter bury (1098),3 Peter Chrysolanus, archbishop of Milan (1112),4 Anselm of Havelberg (1120),5 and Thomas Aquinas (1274),6 and in more recent times, Leo Alacci, Michael Le Quien, and Cardinal Hergenrother.7
§ 108. The Arguments for and against the Filioque.
We proceed to the statement of the controverted doctrines and the chief arguments.
I. The Greek and Latin churches agree in holding —
(1) The personality and deity of the third Person of the holy Trinity.
(2) The eternal procession (ixn6p£'j<7i$y proeessio) of the Holy Spirit within the Trinity.
1 Liber adv. Grcecos, in Acheri Spicileg., and in Migne, '' Patrol. Lat.," vol. 121, fol. 685-762. Insignificant.
2 Ratramni contra Grcecorum opposita, Romanam ecclesiam infamantia. libri IV., in Acherii SpicU., and in Migne, 1. c., fol. 225-346. This book is much more important than that of ^Eneas of Paris. See an extract in Hergenrother's Pkotius, I. 675 sqq.
3 De Processione Spiritus Sancti.
4 He went in the name of Pope Paschalis II. to Constantinople, to defend the Latin doctrine before the court.
5 In his Dialogues with the Greeks when he was ambassador of Emperor Lothaire II. at the court of Constantinople.
6 Contra error es Grcecorum, and in his Summa Theologies. * Photius, I. p. 684-711.
\ 108. ARGUMENTS FOR AND AGAINST THE FILIOQUE. 485
(3) The temporal mission (TTS/^C, missio) of the Holy Spirit from the Father and the Son, beginning with the day of Pente cost, and continued ever since in the church.
II. They differ on the source of the eternal procession of the Spirit, whether it be the Father alone, or the Father and the Son. The Greeks make the Son and the Spirit equally dependent on the Father, as the one and only source of the Godhead ; the Latins teach an absolute co-ordination of the three Persons of the Trinity as to essence, but after all admit a certain kind of subordination as to dignity and office, namely, a subordination of the Sou to the Father, and of the Spirit to both. The Greeks approach the Latins by the admission that the Spirit proceeds from the Father through the Son (this was the doctrine of Cyril of Alexandria and John of Damascus) ; the Latins approach the Greeks by the admission that the Spirit proceeds chiefly (principaliter) from the Father (Augustin). But little or nothing is gained by this compromise. The real question is, whether the Father is the only source of the Deity, and whether the Son and the Spirit are co-ordinate or subordinate in their dependence on the Father.
1. The GREEK doctrine in its present shape. The Holy Spirit proceeds from the Father alone (ex uovoo TOL> Karoos), as the beginning (a 0/57), cause or root (curia, pity, causa, radix), and fountain (xyry) of the Godhead, and not from the Son.1
1 Confexsio Orth., Qu. 71 (Schaff's Creeds of Christendom, II. 349 sq.): AifiaaKei [77 avarn^iKf/ e/c/c/l^cr/a] /TWO TO m'£i'/in TO uyiov eKfropeverat en fi6vov rov Tlarpof, &V TTJiyijs ical apxf/g -fj^ i?f(5rr;rof. Then follow the proofs from John 15 : 26, and the Greek fathers. In the same question, the formula /cat kit roii v'lov (Filioque') is rejected as a later adulteration. In the heat of the controversy, it was even stigmatized as a sin against the Holy Ghost. The Longer Russian Catechism, on the Eighth Article of the Nicene Creed (in Schaff's Creeds, etc., II. 481), denies that the doctrine of the single procession admits of any change or supplement, for the following reasons: "First, because the Orthodox Church repeats the very words of Christ, and his words are doubtless the exact and perfect expression of the truth. Secondly, because the Second (Ecumenical Council, whose chief object was to establish the true doctrine respecting the Holy Spirit, has without doubt sufficiently set forth the same in