488 FOURTH PEKIOD. A. D. 590-1049.
promised. The Latins reply that the procession and the mission are parallel processes, the one ad intra, the other ad extra.
(b) The equality of essence (bfioouffla) of the Father and Son to the exclusion of every kind of subordinationism (since Augustin) requires the double procession. The Spirit of the Father is also the Spirit of the Son, and is termed the Spirit of Christ. But, as already remarked, Augustin admitted that the Spirit proceeds chiefly from the Father, and this after all is a kind of subordination of dignity. The Father has his being (oucria) from himself, the Son and the Spirit have it from the Father by way of derivation, the one by generation, the other by procession.
(c) The temporal mission of the Spirit is a reflection of his eternal procession. The Trinity of revelation is the basis of all our speculations on the Trinity of essence. We know the latter only from the former.
(d) The Nicene Creed and the Nicene fathers did not under stand the procession from the Father in an exclusive sense, but rather in opposition to the Pneumatomachi who denied the divinity of the Holy Spirit. Some Greek fathers, as Epiphanius, Cyril of Alexandria, and John of Damascus, teach the Latin doctrine. This is not the case exactly. The procession of the Spirit " through the Son," is not equivalent to the pro cession "from the Son," but implies a subordination.
(e) The Latin fathers are in favor of Filioque, especially Ambrose, Augustin, Jerome, Leo I., Gregory I.1
(/) The insertion of the Filioque is as justifiable as the other and larger additions to the Apostles' Creed and to the original Nicene Creed of 325, and was silently accepted, or at least not objected to by the Greek church until the rivalry of the Patri-
1 Hilary of Poitiers is also quoted, as he uses the formula a Patre et Filio (Trinit. II. 29) as well as the other ex Patre per Filium. Tertullian, however, is rather on the Greek side : " Spiritum S. non atiunde puto quam a Patre per Filium" Adv. Prax. c. 4. So also Novatian, De Trinit.
I 109. THE MONOTHELETIC CONTROVERSY. 489
arch of Constantinople made it a polemical weapon against the Pope of Home. To this the Greeks reply that the other addi tions are consistent and were made by common consent, but the Filioque was added without the knowledge and against the teaching of the East by churches (in Spain and France) which had nothing to do with the original production.
This controversy of the middle ages was raised from the tomb by the Old Catholic Conference held in Bonn, 1875, un der the lead of the learned historian, Dr. Dollinger of Munich, and attended by a number of German Old Catholic, Greek and Russian, and high Anglican divines. An attempt was made to settle the dispute on the basis of the teaching of the fathers be fore the division of the Eastern and Western churches, espe cially the doctrine of John of Damascus, that is, the single procession of the Spirit from the Father mediated through the Son. The Filioque was surrendered as an unauthorized and unjustifiable interpolation.
But the Bonn Conference has not been sanctioned by any ecclesiastical authority, and forms only an interesting modern episode in the history of this controversy, and in the history of the Old Catholic communion.1
§ 109. The Monotheletie Controversy.
Literature.
(I.) Sources: Documents and acts of the first Lateran Synod (649), and the sixth oacuinenical Council or Concilium Trullanum L, held in Constantinople (680), in MAXSI, X. 863 sqq. and XL 187 sqq.
ANASTASIUS (Vatican librarian, about 870) : Collectanea de Us qucz spadant ad controv. et histor. Monothelit. hceret, first ed. by Sir?nond,
1 See the theses of the Conference in the Proceedings published by Dr. Reusch, Bonn, 1875, p. 80 sqq., and in SchafFs Creeds of Christendom, vol. II- 552 sqq. Formerly Dr. Dollinger, when he was still in communion with Rome, gave the usual one-sided Latin view of the .F<7/o'/ue-controversy, and characterized Photius as a man " of unbounded ambition, not untouched by the corruption of the court, and well versed in all its arts of intrigue." Hist, of the Church, trans, by E. Cox, vol. III. 86. Comp. his remarks on the Council of Photius (879), quoted in \ 70, p. 317.