2163:
this teaching, leading
Theodoret to confirm the orthodoxy of Cyril's trinitarian theology, since the Church had always taught that "the Holy Spirit does not receive existence from or through the Son, but proceeds from the Father and is called the proprium of the Son because of his consubstantiality. The phrase "from the Son or through the Son" continued to be used by Cyril, albeit in light of the clarification. The Roman Catholic Church accepts both phrases, and considers that they do not affect the reality of the same faith and instead express the same truth in slightly different ways. The influence of Augustine of Hippo made the phrase "proceeds from the Father through the Son" popular throughout the West, but, while used also in the East, "through the Son" was later, according to Philip Schaff, dropped or rejected by some as being nearly equivalent to "from the Son" or "and the Son". Others spoke of the Holy Spirit proceeding "from the Father", as in the text of the Nicaeno-Constantinopolitan Creed, which "did not state that the Spirit proceeds from the Father
2667:" ("as pneumatomachi and theomachi, they have cut from the Creed the procession of the holy Spirit from the Son"). The Council of Constantinople, in a synodal edict, responded with anathemas against the Latins:" ("And besides all this, and quite unwilling to see that it is they claim that the Spirit proceeds from the Father, not , but also from the Son – as if they have no evidence of the evangelists of this, and if they do not have the dogma of the ecumenical council regarding this slander. For the Lord our God says, "even the Spirit of truth, which proceeds from the Father (John 15:26)". But parents say this new wickedness of the Spirit, who proceeds from the Father and the Son.")
4532:
import of doing justice to the principle of the Father's "monarchy", which is so important to
Eastern triadology, then the theological fears of Easterners about the filioque would seem to be fully relieved. Consequently, Eastern theologians could accept virtually any of the Memorandum's alternate formulae in the place of the filioque on the basis of the above positive evaluation of the filioque which is in harmony with Maximos the Confessor's interpretation of it. As Zizioulas incisively concludes: The "golden rule" must be Maximos the Confessor's explanation concerning Western pneumatology: by professing the filioque our Western brethren do not wish to introduce another
4699:
Church as a whole and became an organization based upon external authority. Its unity is similar to the unity of the state: it is not super-rational but rationalistic and legally formal. Rationalism has led to the doctrine of the works of superarogation, established a balance of duties and merits between God and man, weighing in the scales sins and prayers, trespasses and deeds of expiation; it adopted the idea of transferring one person's debts or credits to another and legalized the exchange of assumed merits; in short, it introduced into the sanctuary of faith the mechanism of a banking house."
3679:), as Maximus and other Patristic sources seem to suggest?" Zizioulas continues: "The Vatican statement notes that this is 'the basis that must serve for the continuation of the current theological dialogue between Catholic and Orthodox'. I would agree with this, adding that the discussion should take place in the light of the 'single cause' principle to which I have just referred." Zizioulas adds that this "constitutes an encouraging attempt to clarify the basic aspects of the 'Filioque' problem and show that a rapprochement between West and East on this matter is eventually possible".
3881:
special significance and importance in the Greek
Patristic argument concerning the Filioque. If Roman Catholic theology would be ready to admit that the Son in no way constitutes a "cause" (aition) in the procession of the Spirit, this would bring the two traditions much closer to each other with regard to the Filioque." This is precisely what Maximus said of the Roman view, that "they have shown that they have not made the Son the cause of the Spirit – they know in fact that the Father is the only cause of the Son and the Spirit, the one by begetting and the other by procession".
1769:[ ] no one shall [ ] bring forward a different faith [ ], nor to write, nor to put together, nor to excogitate, nor to teach it to others. [Those who] either [ ] put together another faith, or [ ] bring forward or [ ] teach or [ ] deliver a different Creed [ ] to [those who] wish to be converted [ ] from the Gentiles, or Jews or any heresy whatever, if they be Bishops or clerics let them be deposed, [ ] but if they be monks or laics: let them be anathematized. [ ]
1321:
1246:(xxx.iv.17), St. Gregory writes of the procession of the Holy Spirit from Father and Son while defending their co-equality. Thus, he wrote, " shews both how He springs from the Father not unequal to Himself, and how the Spirit of Both proceeds coeternal with Both. For we shall then openly behold, how That Which Is by an origin, is not subsequent to Him from Whom It springs; how He Who is produced by procession, is not preceded by Those from Whom He proceeded. We shall then behold openly how both The One is divisibly Three and the Three indivisibly One ."
3332:, on union with the Copts and Ethiopians: "Father, Son and Holy Spirit; one in essence, three in persons; unbegotten Father, Son begotten from the Father, holy Spirit proceeding from the Father and the Son; ... the Holy Spirit alone proceeds at once from the Father and the Son. ... Whatever the Holy Spirit is or has, he has from the Father together with the Son. But the Father and the Son are not two principles of the Holy Spirit, but one principle, just as the Father and the Son and the Holy Spirit are not three principles of creation but one principle."
1696:[ ] it is unlawful [ ] to bring forward, or to write, or to compose a different [ ] Faith as a rival to that established by the [ ] Fathers assembled [ ] in Nicæa. [ ] those who [ ] compose a different faith, or to introduce or offer it to persons desiring to turn to the acknowledgment of the truth, whether from Heathenism or from Judaism, or from any heresy whatsoever, shall be deposed, if they be bishops or clergymen; [ ] and if they be laymen, they shall be anathematized. [ ]
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the meeting and who may have wished to present it as "a precedent for drawing up new creeds and definitions to supplement the Creed of Nicaea, as a way of getting round the ban on new creeds in" Ephesus I canon 7. The Niceno-Constantinopolitan Creed was recognized and received by Leo I at
Chalcedon I. Scholars do not agree on the connection between Constantinople I and the Niceno-Constantinopolitan Creed, which was not simply an expansion of the Creed of Nicaea, and was probably based on another traditional creed independent of the one from Nicaea.
4635:, "and others, who wrote works against the heretics. The false teaching of Macedonius was refuted first in a series of local councils and finally at" Constantinople I. "In preserving Orthodoxy," Nicaea I completed the Nicaean Symbol of Faith "with these words: 'And in the Holy Spirit, the Lord, the Giver of Life, Who proceedeth from the Father, Who with the Father and the Son is equally worshiped and glorified, Who spake by the Prophets', as well as those articles of the Creed which follow this in the Nicaean-Constantinopolitan Symbol of Faith."
3325:(1439), on union with the Greeks: "The Holy Spirit is eternally from Father and Son; He has his nature and subsistence at once (simul) from the Father and the Son. He proceeds eternally from both as from one principle and through one spiration. ... And, since the Father has through generation given to the only-begotten Son everything that belongs to the Father, except being Father, the Son has also eternally from the Father, from whom he is eternally born, that the Holy Spirit proceeds from the Son."
2355:. In 785, Pope Hadrian I condemned the teaching of Elipandus. In 791, Felix appealed to Charlemagne in defense of the Spanish Adoptionist teaching, sending him a tract outlining it. He was condemned at the Synod of Regensburg (792) and was sent to Pope Hadrian in Rome, where he made of profession of orthodox faith, but returned to Spain and there reaffirmed Adoptionism. Elipandus wrote to the bishops of the territories controlled by Charlemagne in defence of his teaching, which was condemned at the
807:, a "liberal" view and a "rigorist" view. The "liberal" view sees the controversy as being largely a matter of mutual miscommunication and misunderstanding. In this view, both East and West are at fault for failing to allow for a "plurality of theologies". Each side went astray in considering its theological framework as the only one that was doctrinally valid and applicable. Thus, neither side would accept that the dispute was not so much about conflicting dogmas as it was about different
2892:. It views as complementary the Eastern-tradition expression "who proceeds from the Father" (profession of which it sees as affirming that the Spirit comes from the Father through the Son) and the Western-tradition expression "who proceeds from the Father and the Son", with the Eastern tradition expressing firstly the Father's character as first origin of the Spirit, and the Western tradition giving expression firstly to the consubstantial communion between Father and Son.
7099:[... was] committed to [...] church unity and defended the idea that the image of the Spirit's procession 'through the Son', can serve as a bridge between the two theologies. [... He] collected patristic texts using the formula 'through the Son' and attacked those Greeks who out of anti-Latin zeal, were refusing to give it enough importance. In general, and already since Photius, the Greek position consisted in distinguishing the
1175:, Tertullian emphasises that Father, Son, and Holy Spirit all share a single divine substance, quality and power, which he conceives of as flowing forth from the Father and being transmitted by the Son to the Spirit. Using the metaphor the root, the shoot, and the fruit; the spring, the river, and the stream; and the sun, the ray, and point of light for the unity with distinction in the Trinity, he adds, "The Spirit, then, is third from God and the Son, ..."
1104:
did enunciate important principles later invoked in support of one theology or the other. These included the insistence on the unique hypostatic properties of each Divine Person, in particular the Father's property of being, within the
Trinity, the one cause, while they also recognized that the Persons, though distinct, cannot be separated, and that not only the sending of the Spirit to creatures but also the Spirit's eternal flowing forth (
4310:
115:
4594:
then the Spirit is not only differentiated by more distinctions than the Son of the Father, but the Son is closer to the Father's essence. And this is so precisely because the Spirit is distinguished by two specific properties. Therefore He is inferior to the Son, Who in turn is of the same nature as the Father! Thus the Spirit's equal dignity is blasphemed, once again giving rise to the
Macedonian insanity against the Spirit."
2523:, on the other hand, declared that Photius's doctrine itself "represents a sort of novelty for the Eastern church". Bulgakov writes: "The Cappadocians expressed only one idea: the monarchy of the Father and, consequently, the procession of the Holy Spirit precisely from the Father. They never imparted to this idea, however, the exclusiveness that it acquired in the epoch of the Filioque disputes after Photius, in the sense of
13738:
7455:πρὸς ἐπὶ πᾶσι δὲ τούτοις μηδὲ ἐννονειν όλως εθελοντές, ἐν οἷς τὸ πνεῦμα οὐκ ἐκ τοῦ πατρός, ἀλλὰ καὶ ἐκ τοῦ υἱοῦ φασὶν ἐκπορεύεθαι, ὅτι ούτε από εὐαγγελιστῶν τὴν φωνὴν ἔχουσι ταύτην, ούτε από οικουμενικής συνόδου τὸ βλασφήμων κέκτηνται δόγμα. Ὁ μὲν γὰρ ὁ θεὸς ήμάν φησί: "τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται". Οἱ δὲ τῆς κοινῆς δυσσεβείας πατέρος τὸ πνεῦμα φασὶν, ὃ παρὰ τοῦ πατρὸς καὶ τοῦ υἱοῦ ἐκπορεύεται
1596:(and the corresponding terms used to translate it into other languages) can apply also to proceeding through a mediate channel. Frederick Bauerschmidt notes that what Medieval theologians disregarded as minor objections about ambiguous terms, was in fact an "insufficient understanding of the semantic difference" between the Greek and Latin terms in both the East and the West. The West used the more generic Latin term
3379:) of being; this concept is translated as the word "person" in the West. Each hypostasis of God is a specific and unique existence of God. Each has the same essence (coming from the origin, without origin, Father (God) they are uncreated). Each specific quality that constitutes an hypostasis of God, is non-reductionist and not shared. The issue of ontology or being of the Holy Spirit is also complicated by the
852:
and
Western Christianity had wound up developing "differing and ultimately incompatible teachings about the nature of God". Moreover, Siecienski asserts that the question of whether the teachings of East and West were truly incompatible became almost secondary to the fact that, starting around the 8th or 9th century, Christians on both sides of the dispute began to believe that the differences
38:
1765:, were read, the former at the request of a bishop, the latter, against the protests of the bishops, on the initiative of the emperor's representative, "doubtless motivated by the need to find a precedent for drawing up new creeds and definitions to supplement the Creed of Nicaea, as a way of getting round the ban on new creeds in" Ephesus I canon 7. The acts of Chalcedon I defined that:
88:
2720:
3423:". The "strict traditionalist" camp is exemplified by the stance of Lossky who insisted that any notion of a double procession of the Holy Spirit from both the Father and the Son was incompatible with Orthodox theology. For Lossky, this incompatibility was so fundamental that, "whether we like it or not, the question of the procession of the Holy Spirit has been the sole
1223:, in Gospel Homily 26, notes that the Son is "sent" by the Father both in the sense of an eternal generation and a temporal Incarnation. Thus, the Spirit is said to be "sent" by the Son from the Father both as to an eternal procession and a temporal mission. "The sending of the Spirit is that procession by which It proceeds from the Father and the Son." In his
3913:). This preserves the monarchy of the Father as the sole origin of the Holy Spirit while simultaneously allowing for an intratrinitarian relation between the Son and Holy Spirit that the document defines as 'signifying the communication of the consubstantial divinity from the Father to the Son and from the Father through and with the Son to the Holy Spirit'."
4004:, some Western churches have come to accept that it could be omitted from the Creed without violating any core theological principles. This accommodation on the part of Western Churches has the objective of allowing both East and West to once again share a common understanding of the Creed as the traditional and fundamental statement of the Christian faith.
4746:
measure in which they too had some dogmatic importance, are more or less dependent upon that original issue. ... If other questions have arisen and taken the first place in more recent inter-confessional debates, that is chiefly because the dogmatic plane on which the thought of theologians operates is no longer the same as it was in the medieval period."
2529:(from the Father alone)"; Nichols summarized that, "Bulgakov finds it amazing that with all his erudition Photius did not see that the 'through the Spirit' of Damascene and others constituted a different theology from his own, just as it is almost incomprehensible to find him trying to range the Western Fathers and popes on his Monopatrist side."
3955:(proceed) in Latin, the Spirit comes through the Son. Later again the Council of Florence, in 1438, declared that the Greek formula "from the Father through the Son" was equivalent to the Latin "from the Father and the Son", not contradictory, and that those who used the two formulas "were aiming at the same meaning in different words".
1725:, In any case, while Ephesus I canon 7 forbade setting up a different creed as a rival to that of Nicaea I, it was the creed attributed to Constantinople I that was adopted liturgically in the East and later a Latin variant was adopted in the West. The form of this creed that the West adopted had two additions: "God from God" (
5430:
2225:
thus shown the unity and identity of the essence." He also indicated that the differences between the Latin and Greek languages were an obstacle to mutual understanding, since "they cannot reproduce their idea in a language and in words that are foreign to them as they can in their mother-tongue, just as we too cannot do".
5379:
5359:
5399:
1934:"a whole series of Western writers, including popes who are venerated as saints by the Eastern church, confess the procession of the Holy Spirit also from the Son; and it is even more striking that there is virtually no disagreement with this theory." In 447, Leo I taught it in a letter to a Spanish bishop and an anti-
5123:
3730:, stated that Constantinople I was not ever interpreted "as a condemnation" of the doctrine "outside the Creed, since it did not teach that the Son is 'cause' or 'co-cause' of the existence of the Holy Spirit. This could not be added to the Creed where 'procession' means 'cause' of existence of the Holy Spirit."
6557:
11861:. 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.
5140:
2391:
ancient Church. Actions such as that of the First
Council of Contantinople were sometimes called for in order to clarify the faith and do away with heresies that appear. The views of Paulinus show that some advocates of Filioque clause were quite aware of the fact that it actually was not part of the Creed.
4484:
mechanisms" within the
Trinity "which break up the simplistic opposition between the Latin schema of the triangle and the Greek model of the straight line." Boulnois thinks it is "impossible to classify Cyril unilaterally by applying [ ] a later conflict which, [ ] is largely alien to him."
11756:. 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.
4593:
of theirs would have it) then the Spirit of the Father is distinguished by more personal properties than the Son of the Father: on the one hand as proceeding from the equality of the Son and the Spirit, the Spirit is further differentiated by the two distinctions brought about by the dual procession,
3395:
of the
Trinity that was defined in the finalized Nicene Creed. The economy of God, as God expresses himself in reality (his energies) was not what the Creed addressed directly. The specifics of God's interrelationships of his existences, are not defined within the Nicene Creed. The attempt to use the
3365:
In Eastern Orthodox Christianity theology starts with the Father hypostasis, not the essence of God, since the Father is the God of the Old Testament. The Father is the origin of all things and this is the basis and starting point of the Orthodox trinitarian teaching of one God in Father, one God, of
2233:
At the end of the 8th and the beginning of the 9th century, the Church of Rome was faced with an unusual challenge regarding the use of Filioque clause. Among the Church leaders in Frankish Kingdom of that time a notion was developing that Filioque clause was in fact an authentic part of the original
1259:
doctrine for granted when he quoted John 16:7, and asked: if "it is certain that the Paraclete Spirit always proceeds from the Father and the Son, why does the Son say that He is about to leave so that who never leaves the Son might come?" The text proposes an eternal procession from both Father and
8569:
The Filioque controversy which has separated us for so many centuries is more than a mere technicality, but it is not insoluble. Qualifying the firm position taken when I wrote The Orthodox Church twenty years ago, I now believe, after further study, that the problem is more in the area of semantics
7111:
through the Son and by the Son. This distinction between the eternal processions and temporal manifestations was among the Byzantines the standard explanation for the numerous New Testament passages, where Christ is described as 'giving' and 'sending' the Spirit, and where the Spirit is spoken of as
3742:
can be defended, its medieval interpretation and unilateral interpolation into the Creed is anti-canonical and unacceptable. "The Catholic Church acknowledges the conciliar, ecumenical, normative and irrevocable value, as expression of the one common faith of the Church and of all Christians, of the
3482:
It is a difference of theological opinions which was dogmatized prematurely and erroneously. There is no dogma of the relation of the Holy Spirit to the Son and therefore particular opinions on this subject are not heresies but merely dogmatic hypotheses, which have been transformed into heresies by
3249:
of the Nicene Creed is the origin of all. Eastern Orthodox theologians have stated that New Testament passages (often quoted by the Latins) speak of the economy rather than the ontology of the Holy Spirit, and that in order to resolve this conflict Western theologians made further doctrinal changes,
2862:
tradition, that the Holy Spirit proceeds from the Father and the Son. It rejects the notion that the Holy Spirit proceeds jointly and equally from two principles (Father and Son) and teaches dogmatically that "the Holy Spirit proceeds eternally from the Father and the Son, not as from two principles
2832:
was considered by Protestant theologians to be a key component of the doctrine of the Trinity, although it was never elevated to being a pillar of Protestant theology. Zizioulas characterizes Protestants as finding themselves "in the same confusion as those fourth century theologians who were unable
2390:
that were done by the First Council of Constantinople itself. What was forbidden, he said, was adding or removing something "craftily contrary to the sacred intentions of the fathers", not a council's addition that could be shown to be in line with the intentions of the Fathers and the faith of the
2325:
demonstrated not only the surprising lack of basic knowledge but also the lack of will to receive right advice and counsel from the Mother-Church in Rome. Frankish theologians reaffirmed the notion that the Spirit proceeds from the Father and the Son, and rejected as inadequate the teaching that the
2162:
to question whether Cyril was advocating the idea that "the Spirit has his subsistence from the Son or through the Son". For Theodoret this idea was both "blasphemous and impious for we believe the Lord who has said: 'the Spirit of Truth who proceeds from the Father...' ". Cyril denied that he held
1103:
Regarding the Greek Fathers, whether Cappadocian or Alexandrian, there is, according to Siecienski, no citable basis for the claim historically made by both sides, that they explicitly either supported or denied the later theologies concerning the procession of the Spirit from the Son. However, they
4654:
Gregory Palamas asserted, in 1351, "that the Holy Spirit 'has the Father as foundation, source, and cause', but 'reposes in the Son' and 'is sent – that is, manifested – through the Son'. (ibid. 194) In terms of the transcendent divine energy, although not in terms of substance or hypostatic being,
4574:
In icons of the Second Ecumenical Council, St. Gregory is presented as the recording clerk of the Synod, "and, as is believed, was the one who gave the final form to the Niceno-Constantinopolitan Creed and formulated the article about the Holy Spirit: 'And in the Holy Spirit, the Lord, the giver of
4272:
The doctrine expressed by the phrase in Latin (in which the word "procedit" that is linked with "Filioque" does not have exactly the same meaning and overtones as the word used in Greek) is definitively upheld by the Western Church, having been dogmatically declared by Leo I, and upheld by councils
3932:
as dogma for the whole church. While accepting as a legitimate and complementary expression of the same faith and reality the teaching that the Holy Spirit proceeds from the Father through the Son, Maximus held strictly to the teaching of the Eastern Church that "the Father is the only cause of the
3470:
as a permissible theological opinion or "theologoumenon". Bolotov defined theologoumena as theological opinions "of those who for every catholic are more than just theologians: they are the theological opinions of the holy fathers of the one undivided church", opinions that Bolotov rated highly but
3335:
In particular the condemnation, made at the Second Council of Lyons, session 2 (1274), of those "who [presume to] deny that the Holy Spirit proceeds eternally from the Father and the Son or who [rashly dare to] assert that the Holy Spirit proceeds from the Father and the Son as from
2870:
expressly declared that those entering full communion with Rome "should remain with that which was handed down to (them) in the Holy Scriptures, in the Gospel, and in the writings of the holy Greek Doctors, that is, that the Holy Spirit proceeds, not from two sources and not by a double procession,
2514:
Photius excluded not only "and the Son" but also "through the Son" with regard to the eternal procession of the Holy Spirit: for him "through the Son" applied only to the temporal mission of the Holy Spirit (the sending in time). He maintained that the eternal procession of the Holy Spirit is "from
2157:
the Son, two different expressions that for him are complementary: the procession of the Holy Spirit from the Father does not exclude the Son's mediation and the Son receives from the Father a participation in the Holy Spirit's coming. Cyril, in his ninth anathema against Nestorius, had stated that
1800:
and the Church in the Roman Empire. Since wording of that recension ("who is from the Father and the Son") does not contain any mention of the term "procession" or any of the other particular terms that would describe relations between Father, Son and the Holy Spirit, the previously mentioned claim
1124:
Siecienski remarked that, "while the Greek fathers were still striving to find language capable of expressing the mysterious nature of the Son's relationship to the Spirit, Latin theologians, even during Cyril's lifetime, had already found their answer – the Holy Spirit proceeds from the Father and
851:
as just another weapon in the power struggle between Rome and Constantinople and although this was occasionally the case, for many involved in the dispute, the theological issues outweighed by far the ecclesiological concerns. According to Siecienski, the deeper question was perhaps whether Eastern
2224:
On the basis of these texts, they have shown that they have not made the Son the cause of the Spirit – they know in fact that the Father is the only cause of the Son and the Spirit, the one by begetting and the other by procession – but that they have manifested the procession through him and have
2176:
1364:
The Niceno-Constantinopolitan Creed is not documented earlier than the Council of Chalcedon (451), which referred to it as "the creed of the 150 saintly fathers assembled in Constantinople" in its acts. It was cited at Chalcedon I on instructions from the representative of the Emperor who chaired
1200:
wrote of the Spirit "coming forth from the Father" and being "sent by the Son"; as being "from the Father through the Son"; and as "having the Father and the Son as his source"; in another passage, Hilary points to John 16:15 (where Jesus says: "All things that the Father has are mine; therefore I
1087:
Epiphanius of Salamis is stated by Bulgakov to present in his writings "a whole series of expressions to the effect that the Holy Spirit is from the Father and the Son, out of the Father and the Son, from the Father and out of the Son, from Both, from one and the same essence as the Father and the
875:
seemed to many to be an indication that the West was teaching a "substantially different faith". Siecienski asserts that, as much as power and authority were central issues in the debate, the strength of emotion rising even to the level of hatred can be ascribed to a belief that the other side had
3722:
as an expression of formalism, rationalism, pride and lack of love for other Christians, and that it is in flagrant contravention of the words of Christ in the Gospel, has been specifically condemned by the Orthodox Church, and remains a fundamental heretical teaching which divides East and West.
3453:
considers this the "rigorist" position within the Orthodox Church. Ware states that a more "liberal" position on this issue "was the view of the Greeks who signed the act of union at Florence. It is a view also held by many Orthodox at the present time". He writes that "according to the 'liberal'
3387:
and uniqueness of the hypostasis of Jesus Christ would factor into the manifestation of the Holy Spirit. In that Jesus is both God and Man, which fundamentally changes the hypostasis or being of the Holy Spirit, as Christ would be giving to the Holy Spirit an origin or being that was both God the
3315:
The Council of Florence, session 6 (1439): "We declare that when holy doctors and fathers say that the Holy Spirit proceeds from the Father through the Son, this bears the sense that thereby also the Son should be signified, according to the Greeks indeed as cause, and according to the Latins as
2760:
During the Council of Florence in 1439, accord continued to be elusive, until the argument prevailed among the Greeks themselves that, though the Greek and the Latin saints expressed their faith differently, they were in agreement substantially, since saints cannot err in faith; and by 8 June the
2566:. The Fourth Council of Constantinople (Eastern Orthodox), in 879, restored Photius to his see. It was attended by Western legates Cardinal Peter of St Chrysogonus, Paul Bishop of Ancona and Eugene Bishop of Ostia who approved its canons, but it is unclear whether it was ever promulgated by Rome.
2134:
is usually counted as teaching the Spirit's procession from the Son, although Byzantine theologians, quoting from Greek translations of his work rather than the original, present him as a witness against it, and although he sometimes speaks of the Holy Spirit as proceeding from the Father without
1014:
they predicate Him to be the Gift of God, [and they infer] God not to give a gift inferior to Himself. [From that, they] predicate the Holy Spirit neither as begotten, like the Son, of the Father; [ ] nor [ ] of the Son, [ and] they do not affirm Him to owe
937:
Siecienski asserts that "the New Testament does not explicitly address the procession of the Holy Spirit as later theology would understand the doctrine", although there are "certain principles established in the New Testament that shaped later Trinitarian theology, and particular texts that both
4745:
Lossky wrote that "Whether we like it or not, the question of the procession of the Holy Spirit has been the sole dogmatic grounds for the separation of East and West. All the other divergences which, historically, accompanied or followed the first dogmatic controversy about the Filioque, in the
4698:
clause. Such arbitrary change of the creed is an expression of pride and lack of love for one's brethren in the faith. 'In order not to be regarded as a schism by the Church, Romanism was forced to ascribe to the bishop of Rome absolute infallibility.' In this way Catholicism broke away from the
4531:
Similarly Moltmann observes that "the filioque was never directed against the 'monarchy' of the Father" and that the principle of the "monarchy" has "never been contested by the theologians of the Western Church". If these statements can be accepted by the Western theologians today in their full
4297:
that falls short of being a dogma. Bulgakov also stated: "There is no dogma of the relation of the Holy Spirit to the Son and therefore particular opinions on this subject are not heresies but merely dogmatic hypotheses, which have been transformed into heresies by the schismatic spirit that has
3880:
Zizioulas also wrote that "Maximus the Confessor insisted, however, in defence of the Roman use of the Filioque, the decisive thing in this defence lies precisely in the point that in using the Filioque the Romans do not imply a "cause" other than the Father. The notion of "cause" seems to be of
3701:
In 1986, Theodore Stylianopoulos provided an extensive, scholarly overview of the contemporary discussion. Ware said that he had changed his mind and had concluded that "the problem is more in the area of semantics and different emphases than in any basic doctrinal differences": "the Holy Spirit
917:
as grounds for saying that the Spirit "proceeds substantially from both" the Father and the Son. Other texts that have been used include Galatians 4:6, Romans 8:9, Philippians 1:19, where the Holy Spirit is called "the Spirit of the Son", "the Spirit of Christ", "the Spirit of Jesus Christ", and
3356:
the Holy Spirit is subordinate to the Father and the Son and not a free, independent and equal to the Father hypostasis that receives his uncreatedness from the origin of all things, the Father hypostasis. Trinity expresses the idea of message, messenger and revealer, or mind, word and meaning.
2776:
The Eastern Church refused to consider the agreement reached at Florence binding, since the death of Joseph II had for the moment left it without a Patriarch of Constantinople. There was strong opposition to the agreement in the East, and when in 1453, 14 years after the agreement, the promised
2715:
Lyons II stated "that the Holy Spirit proceeds eternally from the Father and the Son, not as from two principles, but one, not from two spirations but by only one," is "the unchangeable and true doctrine of the orthodox Fathers and Doctors, both Latin and Greek." So, it "condemn[ed] and
3819:
has focused on the writings of Maximus the Confessor. Siecienski writes that "Among the hundreds of figures involved in the filioque debates throughout the centuries, Maximus the Confessor enjoys a privileged position." During the lengthy proceedings at Ferrara-Florence, the Orthodox delegates
796:
Although the disagreement about the doctrine preceded the disagreement about the insertion into the Creed, the two disagreements became linked to the third when the pope approved insertion of the term into the Niceno-Constantinopolitan Creed, in the 11th century. Anthony Siecienski writes that
4483:
to Cyril of Alexandria by "quotations grouped in anthologies" without analysis or context. The reason Cyril asserted a dependence was "the continuity between economy and theology" in his analysis of the relationship between the Son and the Holy Spirit. Cyril's reasons "correspond to different
3743:
Symbol professed in Greek at Constantinople in 381 by the Second Ecumenical Council. No profession of faith peculiar to a particular liturgical tradition can contradict this expression of the faith taught and professed by the undivided Church." The Catholic Church allows liturgical use of the
2895:
The monarchy of the Father is a doctrine upheld not only by those who, like Photius, speak of a procession from the Father alone. It is also asserted by theologians who speak of a procession from the Father through the Son or from the Father and the Son. Examples cited by Siecienski include
3101:
The Eastern Orthodox interpretation is that the Holy Spirit originates, has his cause for existence or being (manner of existence) from the Father alone as "One God, One Father", Lossky insisted that any notion of a double procession of the Holy Spirit from both the Father and the Son was
1235:
at the imperial court of Constantinople and later edited while Pope of Rome, Gregory wrote, "But the Mediator of God and men, the Man Christ Jesus, in all things has Him (the Holy Spirit) both always and continually present. For the same Spirit even in substance is brought forth from Him
4252:
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, where, largely as a result of "the Church's reaction to Teutonic Arianism",
4693:
Lossky wrote that for Khomyakov, "legal formalism and logical rationalism of the Roman Catholic Church have their roots in the Roman State. These features developed in it more strongly than ever when the Western Church without consent of the Eastern introduced into the Nicean Creed the
4148:, should everywhere be recognized as the normative one and restored, so that the whole Christian people may be able ... to confess their common faith in the Holy Spirit". However, nearly a decade later, the WCC lamented that very few member churches had implemented this recommendation.
1015:
that which He is to no one, [except] to the Father, [ ] lest we should establish two Beginnings without beginning [ ] which would be an assertion at once [ ] false and [ ] absurd, and one proper not to the catholic faith, but to the error of [
11842:
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
4588:
Photius states in section 32 "And again, if the Spirit proceeds from the Father, and the Son likewise is begotten of the Father, then it is in precisely this fact that the Father's personal property is discerned. But if the Son is begotten and the Spirit proceed from the Son (as this
4644:
Lossky wrote: "If the Holy Spirit proceeds from the Father alone, as the hypostatic cause of the consubstantial hypostases, we find the 'simple Trinity', where the monarchy of the Father conditions the personal diversity of the Three while at the same time expressing their essential
3162:, sometimes referred to as the Three Pillars of Orthodoxy. However, the statement "The Holy Spirit proceeds from the Father and the Son" can be understood in an orthodox sense if it is clear from the context that "procession from the Son" refers to the sending forth of the Spirit
1217:"None of these writers, however, makes the Spirit's mode of origin the object of special reflection; all are concerned, rather, to emphasize the equality of status of all three divine persons as God, and all acknowledge that the Father alone is the source of God's eternal being."
4164:, in 2002. As a result of these contemporary discussions between both churches, 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
4052:
with theologians of the Anglican Communion and the Lutheran Church in attendance in an unofficial capacity. The conferences discussed a number of issues including the filioque controversy. From the outset, Old Catholic theologians agreed with the Orthodox position that the
4672:
implied two causes – not simply two sources or principles – in the Holy Trinity. The Greek Patristic tradition, at least since the Cappadocian Fathers identified God with the person of the Father, whereas, Augustine seems to identify him with the one divine substance (the
7112:
the 'Spirit of the Son'. In his letters [...] Blemmydes [...] avoided the distinction between eternity and time: the patristic formula 'through the Son' reflected both the eternal relationships of the divine Persons and the level of the 'economy' in time."
4127:
At the end of October 2017 theologians from the Anglican Communion and Oriental Orthodox Churches signed an agreement on the Holy Spirit. This is the culmination of discussions which began in 2015. The statement of agreement confirms the omission of the Filioque clause.
2279:
throughout the Frankish Kingdom. The practice of chanting the Creed was adopted in Charlemagne's court by the end of the 8th century and spread through all of his realms, including some northern parts of Italy, but not to Rome, where its use was not accepted until 1014.
4276:
That the doctrine is heretical is something that not all Orthodox now insist on. According to Ware, many Orthodox (whatever may be the doctrine and practice of the Eastern Orthodox Church itself) hold that, in broad outline, to say the Spirit proceeds from the Father
3698:", was a permissible theological opinion (a theologoumenon, not a dogma) that cannot be an absolute impediment to reestablishment of communion. Bolotov's thesis was supported by Orthodox theologians Bulgakov, Paul Evdokimov and I. Voronov, but was rejected by Lossky.
1036:) with the result that the Only-begotten remains the Son and does not negate the Spirit's being from the Father since the middle position of the Son both protects His distinction as Only-begotten and does not exclude the Spirit from His natural relation to the Father.
3190:...it is said not that [the Holy Spirit] has existence from the Son or through the Son, but rather that [the Holy Spirit] proceeds from the Father and has the same nature as the Son, is in fact the Spirit of the Son as being One in Essence with Him.
372:
1088:
Son, and so on". Bulgakov concludes: "The patristic teaching of the fourth century lacks that exclusivity which came to characterize Orthodox theology after Photius under the influence of repulsion from the Filioque doctrine. Although we do not here find the pure
9367:
4190:
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,
4186:
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
3888:
upholds the monarchy of the Father as the "sole Trinitarian Cause or principle of the Son and the Holy Spirit". While the Council of Florence proposed the equivalency of the two terms "cause" and "principle" and therefore implied that the Son is a cause
2220:. In response to the attack by Paul, Maximus the Confessor, a Greek opponent of Monothelitism, declared that it was wrong to condemn the Roman use of "and the Son" because the Romans "have produced the unanimous evidence of the Latin Fathers, and also of
3606:
are often thinking of the Trinity as revealed and active in human affairs, whereas the original Greek text is concerned about relationships within the Godhead itself. As with many historic disputes, the two parties may not be discussing the same thing."
2685:
the Holy Spirit, fully, perfectly and truly God, proceeding from the Father and the Son, fully equal, of the same substance, equally almighty and equally eternal with the Father and the Son in all things." and the Greek participants, including Patriarch
2234:
Creed. Trying to deal with that problem and its potentially dangerous consequences, the Church of Rome found itself in the middle of a widening rift between its own Daughter-Church in Frankish Kingdom and Sister-Churches of the East. Popes of that time,
1242:.) And thus, though He (the Spirit) abides in the holy Preachers, He is justly said to abide in the Mediator in a special manner, for that in them He abides of grace for a particular object, but in Him He abides substantially for all ends." Later in the
4268:
Church politics, authority conflicts, ethnic hostility, linguistic misunderstanding, personal rivalry, forced conversions, large scale wars, political intrigue, unfilled promises and secular motives all combined in various ways to divide East and West.
5218:
5169:
4513:(791–793) to challenge the positions both of the iconoclast council of 754 and of the Council of Nicaea of 787 on the veneration of icons. Again because of poor translations, the Carolingians misunderstood the actual decision of the latter Council.
2863:
but as from one single principle". It holds that the Father, as the "principle without principle", is the first origin of the Spirit, but also that he, as Father of the only Son, is with the Son the single principle from which the Spirit proceeds.
4273:
at Lyon and Florence that the Western Church recognizes as ecumenical, by the unanimous witness of the Latin Church Fathers (as Maximus the Confessor acknowledged) and even by Popes who, like Leo III, opposed insertion of the word into the Creed.
4182:
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
2532:
Photius's importance endured in regard to relations between East and West. He is recognized as a saint by the Eastern Orthodox Church and his line of criticism has often been echoed later, making reconciliation between East and West difficult.
6234:
5467:
5450:
5102:
2943:, "proceeding") to signify the proceeding of the Holy Spirit cannot appropriately be used with regard to the Son, but only with regard to the Father, a difficulty that does not exist in other languages. For this reason, even in the liturgy of
2135:
mentioning the Son. Siecienski says that, in view of the widespread acceptance by then that the Holy Spirit proceeds from the Father and the Son, it would be strange if Gregory did not advocate the teaching, "even if he did not understand the
9410:
restor the original wording of the Nicene Creed is not primarily a theological issue. The relation of the Holy Spirit to the first and second persons of the Holy Trinity remains a matter of theological discussion and is ultimately unknowable
2436:
Reasons for the continuing refusal of the Frankish Church to adopt the positions of the Church of Rome on necessity of leaving Filioque outside of Creed remained unknown. Faced with another endorsement of the Filioque clause at the Frankish
3827:
states that, according to Maximus, the phrase "and from the Son" does not contradict the Holy Spirit's procession from the Father as first origin (ἐκπόρευσις), since it concerns only the Holy Spirit's coming (in the sense of the Latin word
2756:
question was debated without agreement. The Greeks held that any addition whatever, even if doctrinally correct, to the Creed had been forbidden by Ephesus I, while the Latins claimed that this prohibition concerned meaning, not words.
2064:
Fathers of the 4th and 5th centuries explicitly speak of the Holy Spirit as proceeding "from the Father and the Son", the phrase in the present Latin version of the Nicene Creed. Examples are what is called the creed of Pope Damasus I,
2716:
disapprove[d of] those who [ ] deny that the Holy Spirit proceeds eternally from Father and Son or who [ ] assert that the Holy Spirit proceeds from the Father and the Son as from two principles, not from one."
2454:
doctrine, the Pope strongly believed the clause should not be included into the Creed. In spite of the efforts of the Church of Rome, the acceptance of the Filioque clause in the Creed of the Frankish Church proved to be irreversible.
8977:
affirmed (as Maximus had a century earlier) that 'the Father alone is cause ' of both the Son and the Spirit, and thus 'we do not say that the Son is a cause or a father, but we do say that He is from the Father and is the Son of the
4220:
is no longer a "Church-dividing" issue, which would impede full reconciliation and full communion. It is for the bishops of the Catholic and Orthodox Churches to review this work and to make whatever decisions would be appropriate.
4080:
The 1930 Lambeth Conference initiated formal theological dialogue between representatives of the Anglican and Orthodox churches. In 1976, the Agreed Statement of the Anglican-Orthodox Joint Doctrinal Commission recommended that the
3437:
2441:
pope Leo III denied his approval and publicly posted the Creed in Rome without the Filioque, written in Greek and Latin on two silver plaques, in defense of the Orthodox Faith (810) stating his opposition to the addition of the
2458:
In 808 or 809 apparent controversy arose in Jerusalem between the Greek monks of one monastery and the Frankish Benedictine monks of another: the Greeks reproached the latter for, among other things, singing the creed with the
1346:, Nicaea I (325) – ended with the words "and in the Holy Spirit" without defining the procession of the Holy Spirit. The procession of the Holy Spirit was defined in what is also called the Nicene Creed, or more accurately the
2789:
The Synod of Jerusalem (1583) condemned those who do not believe the Holy Spirit proceeds from the Father alone in essence, and from Father and Son in time. In addition, this synod re-affirmed adherence to the decisions of
214:
3340:
In the judgment of these Orthodox, the Roman Catholic Church is in fact teaching as a matter of Roman Catholic dogma that the Holy Spirit derives his origin and being (equally) from both the Father and the Son, making the
7652:, p. 163: "This teaching neither denied the monarchy of the Father (who remained principal cause) nor did it imply two causes, since the Latins affirmed that the Son is, with the Father, a single spirating principle"
5069:
5048:
2552:
in deposing Ignatius and replacing him with Photius. The Council of Constantinople (867) was convened by Photius to address the question of Papal Supremacy over all of the churches and their patriarchs and the use of the
3650:
to signify the proceeding of the Holy Spirit, cannot be appropriately used in the Greek language with regard to the Son, but only with regard to the Father, a difficulty that does not exist in Latin and other languages.
3418:
Modern Orthodox theological scholarship is split, according to William La Due, between a group of scholars that hold to a "strict traditionalism going back to Photius" and other scholars "not so adamantly opposed to the
4607:, in the 4th century, who found followers "among former Arians and Semi-Arians. He called the Holy Spirit a creation of the Son, and a servant of the Father and the Son. Accusers of his heresy were" Church Fathers like
1076:
Since the Holy Spirit when he is in us effects our being conformed to God, and he actually proceeds from the Father and Son, it is abundantly clear that he is of the divine essence, in it in essence and proceeding from
231:
4493:
Charlemagne's legates claimed that Tarasius, at his installation, did not follow the Nicene faith and profess that the Spirit proceeds from the Father and the Son, but confessed rather his procession from the Father
3924:
in the West and did not generally regard it as heretical: Some, such as Maximus the Confessor, "defended it as a legitimate variation of the Eastern formula that the Spirit proceeds from the Father through the Son".
9569:
3245:, is to address and define church theology specifically the Orthodox Trinitarian understanding of God. In the hypostases of God as correctly expressed against the teachings considered outside the church. The Father
11131:
3312:, session 2 (1274): "[We confess faithfully and devoutly that] the Holy Spirit proceeds eternally from Father and Son, not as from two principles, but as from one, not by two spirations, but by one only."
2696:
clause. Most Byzantine Christians feeling disgust and recovering from the Latin Crusaders' conquest and betrayal, refused to accept the agreement made at Lyon with the Latins. Michael VIII was excommunicated by
3498:. David Guretzki wrote, in 2009, that Bolotov's view is becoming more prevalent among Orthodox theologians; and he quotes Orthodox theologian Theodore Stylianopoulos as arguing that "the theological use of the
1708:(451), and was echoed in the Chalcedon definition. This account in the 2005 publication concerning the citing by Eutyches of Ephesus I canon 7 in his defence was confirmed by Stephen H. Webb in his 2011 book
2295:
rejected those accusations and tried to explain to the Frankish king that pneumatology of Tarasios was in accordance with the teachings of the holy Fathers. Surprisingly, efforts of the pope had no effect.
1938:
council held the same year proclaimed it. The argument was taken a crucial step further in 867 by the affirmation in the East that the Holy Spirit proceeds not merely "from the Father" but "from the Father
3786:
to the Nicene Creed. Another change made to the text of the Nicene Creed by both the Latins and the Greeks is to use the singular "I believe" in place of the plural "we believe", while all the Churches of
3662:
shows positive signs of reconciliation. Zizioulas states: "Closely related to the question of the single cause is the problem of the exact meaning of the Son's involvement in the procession of the Spirit.
1214:) the Father and the Son", without ever being separated from either. Ambrose adds, "ith You, Almighty God, Your Son is the Fount of Life, that is, the Fount of the Holy Spirit. For the Spirit is life ..."
3166:, not to an eternal, double procession within the Trinity itself which gives the Holy Spirit existence or being. Hence, in Eastern Orthodox thought, Maximus the Confessor justified the Western use of the
1311:
controversy is, in fact, a casualty of the theological pluralism of the patristic Church", on the one hand the Latin and Alexandrian tradition, on the other the Cappadocian and later Byzantine tradition.
9600:
2878:, did not add "and the Son", when it spoke of the Holy Spirit as proceeding from the Father, and that this addition was admitted to the Latin liturgy between the 8th and 11th centuries. When quoting the
8380:
1807:
clause is not universally accepted by scholars. Furthermore, another recension that is preserved in the East Syriac sources of the Church of the East contains only the phrase "and in the Holy Spirit".
7680:, Bonaventure was careful to protect the monarchy of the Father, affirming that the 'Father is properly the One without an originator, ... the Principle who proceeds from no other, the Father as such
4655:'the Spirit pours itself out from the Father through the Son, and, if you like, from the Son over all those worthy of it', a communication which may even be broadly called 'procession' (ekporeusis)."
820:
This view is vehemently opposed by those in Eastern Orthodox Church whom Cunliffe-Jones identifies as holding a "rigorist" view. According to the standard Eastern Orthodox position, as pronounced by
10250:. A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church: Second Series. Vol. 7. Translated by Charles E. Browne & James E. Swallow. New York: Christian Literature.
3102:
incompatible with Eastern Orthodox theology. For Lossky, this incompatibility was so fundamental that "whether we like it or not, the question of the procession of the Holy Spirit has been the sole
4553:
Pomazansky wrote that "Maximus the Confessor ... justified [the Westerners] by saying that by the words 'from the Son' [the Westerners] intended to indicate that the Holy Spirit is
1644:, does not have "the added implication of the starting-point of that movement; thus it is used to translate a number of other Greek theological terms." It is used as the Latin equivalent, in the
3747:
as well of the Nicene Creed, and sees no essential difference between the recitation in the liturgy of a creed with orthodox additions and a profession of faith outside the liturgy such that of
4498:(Mansi 13.760). The Pope strongly rejected Charlemagne's protest, showing at length that Tarasius and the Council, on this and other points, maintained the faith of the Fathers (ibid. 759–810).
7620:
4194:
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.
3454:
view, the Greek and the Latin doctrines on the procession of the Holy Spirit may both alike be regarded as theologically defensible. The Greeks affirm that the Spirit proceeds from the Father
2124:
are witnesses that the idea that the Holy Spirit proceeds from the Son was well established as part of the (Western) Church's faith, before Latin theologians began to concern themselves about
2291:
of infidelity to the faith of the First Council of Nicaea, allegedly because he had not professed the procession of the Holy Spirit from the Father "and the Son", but only "through the Son".
1930:
Although the Eastern Fathers were aware that the procession of the Holy Spirit from the Father and the Son was taught in the West, they did not generally regard it as heretical. According to
2617:
defined that the Holy Spirit "proceeds eternally from the Father and from the Son, not as from two principles but from a single principle, not by two spirations but by a single spiration".
3282:
in that the Holy Spirit is created by the Son and a servant of the Father and the Son. It was Macedonius' position that caused the specific wording of the section on the Holy Spirit by St
3366:
the essence of the Father (as the uncreated comes from the Father as this is what the Father is). In Eastern Orthodox theology, God's uncreatedness or being or essence in Greek is called
8251:
5325:
3229:, as later understood in the West, into the Creed, notwithstanding that Gregory of Nyssa reasoned "there is an eternal, and not simply economic, relationship of the Spirit to the Son".
410:
11564:. The Ante-Nicene Fathers: the writings of the fathers down to A.D. 325. Vol. 3. Chapter translated by Peter Holmes (American ed.). Buffalo: Christian Literature – via
2073:
the Son"), Augustine of Hippo (whose writings on the Trinity "became the foundation of subsequent Latin trinitarian theology and later served as the foundation for the doctrine of the
1626:, "to issue forth as from an origin"). The West traditionally used one term and the East traditionally used two terms to convey arguably equivalent and complementary meaning, that is,
976:
wrote: "Through the one Son is joined to the Father". He also said that the "natural goodness, inherent holiness, and royal dignity reaches from the Father through the only-begotten (
2999:. In 1993, a joint meeting of the Anglican Primates and Anglican Consultative Council, passed a resolution urging Anglican churches to comply with the request to print the liturgical
11815:. 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
5308:
5262:
352:
3357:
Eastern Orthodox Christians believe in one God the Father, whose person is uncaused and unoriginate, who, because He is love and communion, always exists with His Word and Spirit.
2032:, the one in the corresponding phrase in the Creed in Greek, "was beginning to take on a particular meaning in Greek theology designating the Spirit's unique mode of coming-to-be
5279:
797:"Ultimately what was at stake was not only God's trinitarian nature, but also the nature of the Church, its teaching authority and the distribution of power among its leaders."
11292:. A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church: Second Series. Vol. 14. Translated by the editor. New York: Scribners. pp. 231–234.
930:
John 14:26 NASB – "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you."
7891:
7664:, p. 81: "Maximus affirmed that the Latin teaching in no way violated the monarchy of the Father, who remained the sole cause (μία αἰτἰα) of both the Son and the Spirit"
4538:
in God's being except the Father, and a mediating role of the Son in the origination of the Spirit is not to be limited to the divine Economy, but relates also to the divine
4370:, pp. 30–31) points out that provincialism – about theological terms which shape ideas in source languages but do not map to exact terms in target languages, including:
3634:
indicates that the Spirit "takes his origin from the Father ... in a principal, proper and immediate manner", while the Latin verb, which corresponds rather to the verb
2812:
without reservation. However, they did not have a polemical insistence on the Western view of the Trinity. In the second half of the 16th century, Lutheran scholars from the
2511:
and the authority of the Papacy. This moved the issue from jurisdiction and custom to one of dogma. This council declared Pope Nicholas anathema, excommunicated and deposed.
922:
on the sending of the Holy Spirit by Jesus, and John 16:7. Revelation 22:1 states that the river of the Water of Life in Heaven is "flowing from the throne of God and of the
4998:(Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you; but if I go, I will send him to you.)
4161:
3264:
The Father is the eternal, infinite and uncreated reality, that the Christ and the Holy Spirit are also eternal, infinite and uncreated, in that their origin is not in the
2183:
The first recorded objection by a representative of Eastern Christianity against the Western belief that the Holy Spirit proceeds from the Father and the Son occurred when
9561:
8097:
2149:
Church Fathers also use the phrase "from the Father through the Son". Cyril of Alexandria, who undeniably several times states that the Holy Spirit issues from the Father
1168:(354–430) are representatives, spoke of the Spirit as coming from the Father and the Son, while the expression "from the Father through the Son" is also found among them.
11123:
9100:
4057:
had been introduced in the West in an unacceptably non-canonical way. It was at these Bonn conferences that the Old Catholics became the first Western church to omit the
2519:". This phrase was verbally a novelty, however, Eastern Orthodox theologians generally hold that in substance the phrase is only a reaffirmation of traditional teaching.
7787:
7426:
clause is not obligatory for the Eastern-rite Catholics, and it has been omitted from the text of the Creed by a decision of the Greek Catholic hierarchy (31 May 1973).
3710:, while still a matter of conflict, would not impede full communion of the Roman Catholic and Orthodox Churches if other issues were resolved. But 19th century Russian
8767:
7558:'... who proceeds from the Father' and the Son? The use of the Bible in the filioque debate: a historical and ecumenical case study and hermeneutical reflections"
2826:
arguing that, without it, "the doctrine of the Trinity would lose its epistemological justification in the history of revelation." In the centuries that followed, the
9775:
2661:
strengthened after the 11th century East–West Schism. According to the synodal edict, a Latin anathema, in the excommunication of 1054, against the Greeks included: "
2079:"). and Leo I, who qualified as "impious" those who say "there is not one who begat, another who is begotten, another who proceeded from both "; he also accepted the
1201:
said that shall take from what is mine and declare it to you"), and wonders aloud whether "to receive from the Son is the same thing as to proceed from the Father".
13422:
6271:. Wisconsin Lutheran Seminary Digital Library. Presented at Western Pastoral Conference of the Dakota-Montana District, Zeeland, ND, 5–6 October 1976. Archived from
5953:
3494:
and who concluded that the question had not caused the division and could not constitute an absolute obstacle to intercommunion between the Eastern Orthodox and the
3186:
likewise maintained that the difference was linguistic in nature and not really theological, urging a spirit of conciliation on both sides over a matter of customs.
2416:, who in 800 had been crowned in Rome as Emperor, to find grounds for accusations of heresy against the East. The Pope's refusal to approve the interpolation of the
11696:
4955:(But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.)
4249:, included in the Creed by certain anti-Arian councils in Spain, was a means to affirm the full divinity of the Son in relation to both the Father and the Spirit.
9325:
4000:
is doctrinally sound, the way that it was inserted into the Nicene Creed has created an unnecessary obstacle to ecumenical dialogue. Thus, without abandoning the
1131:). The degree to which this teaching was compatible with, or contradictory to, the emerging Greek tradition remains, sixteen centuries later, subject to debate."
403:
7051:, p. 154: "Photius could concede that the Spirit proceeds through the Son in his temporal mission in the created order but not in his actual eternal being"
1372:
plus two additional articles: one on the Holy Spirit and another about the Church, baptism, and resurrection of the dead. For the full text of both creeds, see
933:
John 15:26 NASB – "When the Helper comes, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify about Me"
9592:
3667:
explicitly admits a 'mediating' role of the Son in the procession of the Spirit from the Father. Is this role to be expressed with the help of the preposition
1134:
Before the creed of 381 became known in the West and even before it was adopted by the First Council of Constantinople, Christian writers in the West, of whom
346:
8369:
3018:, if this were endorsed by the 1988 Lambeth Council. Accordingly, at its 1994 General Convention, the Episcopal Church reaffirmed its intention to remove the
1048:
provides "a host of quotations that seemingly speak of the Spirit's 'procession' from both the Father and the Son". In these passages he uses the Greek verbs
2562:
The council of 867 was followed by the Fourth Council of Constantinople (Roman Catholic), in 869, which reversed the previous council and was promulgated by
3985:
Starting in the latter half of the nineteenth century, ecumenical efforts have gradually developed more nuanced understandings of the issues underlying the
11160:
3897:
distinguishes "between what the Greeks mean by 'procession' in the sense of taking origin from, applicable only to the Holy Spirit relative to the Father (
3771:
signifies "the communication of the consubstantial divinity from the Father to the Son and from the Father, through and with the Son, to the Holy Spirit".
3396:
Creed to explain God's energies by reducing God existences to mere energies (actualities, activities, potentials) could be perceived as the heresy of semi-
982:) to the Spirit". However, Siecienski comments that "there are passages in Basil that are certainly capable of being read as advocating something like the
1577:
11904:
2545:
6261:
11353:
10958:. The 17th International Byzantine Congress, Dumbarton Oaks/Georgetown University, Washington, D.C., 3–8 August 1986. New Rochelle, NY: A.D. Caratzas.
10085:
Denzinger, Heinrich; Hünermann, Peter; et al., eds. (2012). "Compendium of Creeds, Definitions, and Declarations on Matters of Faith and Morals".
5687:
I vescovi dell'occidente non parteciparono neppure all'incontro sinodale, per cui fino alla seconda metà del VI sec. non lo riconobbero come ecumenico.
4285:
the Son, a view accepted also by the Greeks who signed the act of union at the Council of Florence. For others, such as Bolotov and his disciples, the
3933:
Son and the Spirit": and wrote a special treatise about this dogma. The Roman Catholic Church cites Maximus as in full accord with the teaching on the
1000:) of the Spirit from the Father from that of the Son from the Father by saying that the latter is by generation, but that of the Spirit by procession (
948:
says that Eastern Orthodox believe that the absence of an explicit mention of the double procession of the Holy Spirit is a strong indication that the
396:
9631:
7977:
3462:
from the Son; but when applied to the relationship between Son and Spirit, these two prepositions 'through' and 'from' amount to the same thing." The
2866:
It also holds that the procession of the Holy Spirit can be expressed as "from the Father through the Son". The agreement that brought about the 1595
10319:
A close examination of Karl Barth's defense of the filioque and why his position is closer to an Eastern perspective than has typically been assumed.
7628:
2541:
11515:
9696:
9673:
4736:) in the consubstantial communion of the Father and the Son, while excluding any possible subordinationist interpretation of the Father's monarchy".
3142:
declared that it was wrong to condemn the Latins for speaking of the procession of the Holy Spirit from the Father and the Son, the addition of the
2705:, who had become convinced that the teaching of the Greek Fathers was compatible with that of the Latins, was forced to resign, and was replaced by
905:) anything from either of the others except by way of procession. Biblical texts such as John 20:22, were seen by Fathers of the Church, especially
3432:
3089:
2909:
2739:
792:
Controversy about the authority of the Pope to define the orthodoxy of the doctrine or to insert the term into the Niceno-Constantinopolitan Creed.
225:
56:
4431:
An additional profession of faith in the acts of Toledo III, The Profession of Faith of King Reccaredus, included the doctrine but not the term: "
3937:
that it proposes for the whole Church as a dogma that is in harmony with the formula "from the Father through the Son", for he explained that, by
9653:
9614:
9583:
4048:
in 1871, its theologians initiated contact with the Orthodox Church. In 1874–75, representatives of the two churches held "union conferences" in
3820:
presented a text from Maximus the Confessor that they felt could provide the key to resolving the theological differences between East and West.
926:", which may be interpreted as the Holy Spirit proceeding from both the Father and the Son. Tension can be seen in comparing these two passages:
322:
8799:
4179:
That all involved in such dialogue expressly recognize the limitations of our ability to make definitive assertions about the inner life of God.
3483:
the schismatic spirit that has established itself in the Church and that eagerly exploits all sorts of liturgical and even cultural differences.
11138:
8911:
3210:
2773:
decree of union, which was signed on 5 July 1439 and promulgated the next day – Mark of Ephesus was the only bishop not to sign the agreement.
208:
8662:
7079:, or understood it as being applicable only to the mission of the Spirit, and emphasized the exclusiveness of the procession from the Father"
6691:, or understood it as being applicable only to the mission of the Spirit, and emphasized the exclusiveness of the procession from the Father"
10906:
10880:
9833:. Recent studies in early Christianity. Vol. 4. New York: Garland. pp. 126, 133 in 1985 original (pp. 282, 289 in 1999 faximile).
9753:"The mystery of the trinity according to Cyril of Alexandria: the deployment of the triad and its recapitulation into the unity of divinity"
12703:
9827:"The Christology of the Church in the East in the synods of the fifth to early seventh centuries: preliminary considerations and materials"
1968:
converted to orthodox, Catholic Christianity. The Toledo XI synod (675) included the doctrine but not the term in its profession of faith.
10893:
10599:
The Petrine ministry: Catholics and Orthodox in dialogue: academic symposium held at the Pontifical Council for Promoting Christian Unity
9224:
8838:
3751:, who developed the Nicene Creed with an addition as follows: "the Holy Spirit, the Lord and giver of life, who proceeds from the Father
589:
is included, as well as how it is translated and understood, can have important implications for how one understands the doctrine of the
11498:
Stylianopoulous, Theodore (1984). "The Filioque: dogma, theologoumenon or error?". In Stylianopoulos, Theodore G; Heim, S. Mark (eds.).
3928:
Pomazansky and Romanides hold that Maximus' position does not defend the actual way the Roman Catholic Church justifies and teaches the
844:
to have resulted in the role of the Holy Spirit being underestimated by the Western Church and thus leading to serious doctrinal error.
8046:
3065:
ran counter to the stance of many Protestant theologians of the latter half of the 20th century who favoured abandoning the use of the
1692:
The third Ecumenical council, Ephesus I (431), quoted the creed in its 325 form, not in that of 381, decreed in Ephesus I canon 7 that:
1373:
123:
8698:
4434:
Spiritus aeque Sanctus confitendus a nobis et praedicandus est a Patre et Filio procedere et cum Patre et Filio unius esse substantiae
3404:, according to Meyendorff. Eastern Orthodox theologians have complained about this problem in the Roman Catholic dogmatic teaching of
1030:
The one (i.e. the Son) is directly from the First and the other (i.e., the Spirit) is through the one who is directly from the First (
11502:. Holy Spirit Consultation, 24–25 October 1985, Brookline, Massachusetts. Brookline, MA: Holy Cross Orthodox Press (published 1986).
2057:
as later theology would understand it, especially given the ambiguous nature of (Hilary's) language as it concerns the procession."
604:
The term has been an ongoing source of difference between Eastern Christianity and Western Christianity, formally divided since the
12986:
12856:
8019:
5985:
3658:, while maintaining the explicit Orthodox position of the Father as the single origin and source of the Holy Spirit, declared that
3599:
7726:
4446:"The Holy Ghost is from the Father and the Son, neither made, nor created, nor begotten, but proceeding". In the original Latin: "
4212:(1274) of those "who presume to deny that the Holy Spirit proceeds eternally from the Father and the Son" is no longer applicable.
3431:
did not represent an insurmountable obstacle to reunion of the Eastern Orthodox and Roman Catholic churches, an opinion shared by
11897:
8344:
of Thomas Aquinas, vis-à-vis the more personalistic trinitarian vision inherited by the Byzantines from the Cappadocian Fathers."
8270:
8135:
4021:
2817:
131:
8861:
8759:
3372:. Jesus Christ is the Son (God Man) of the uncreated Father (God). The Holy Spirit is the Spirit of the uncreated Father (God).
13334:
12713:
12202:
11704:
9108:
7371:
3490:
considered that the view prevailing in Eastern Orthodoxy was that of Bolotov, who pointed out that the Creed does not deny the
3007:
clause. The recommendation was not specifically renewed in the 1998 and 2008 Lambeth Conferences and has not been implemented.
2706:
2363:(796). The controversy encouraged those who rejected Adoptionism to introduce into the liturgy the use of the Creed, with the
11424:
11211:
11182:
11068:
11049:
10984:
10931:
10781:
10761:
10717:
10675:
10606:
10583:
10312:
10186:
10054:
9993:
9972:
9859:
9764:
9720:
9275:
9236:
9195:
9161:
9083:
9032:
9005:
7784:
7696:, p. 105: "While clearly affirming the monarchy of the Father, who remained 'fountain and origin of the whole Trinity' (
7596:
7569:
7287:
6079:
11361:
9814:
5608:. Simposio internazionale Gregorio Magno 604–2004, Roma 10–12 marzo 2004 (in Italian). Negarine, IT: Il segno. p. 278.
5519:. Cistercian studies series. Vol. 123. Translated by David Hurst. Kalamazoo, MI: Cistercian Publications. p. 202.
5010:(Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb)
4575:
life; Who proceedeth from the Father; Who with the Father and the Son is worshipped and glorified, Who spake by the Prophets
4168:), but it would not be the official orthodox doctrine, but what the Fathers called a theologoumenon, a theological opinion.
13121:
12353:
11789:
11605:
11584:
11507:
11403:
11380:
11331:
11255:
11234:
11091:
11028:
11005:
10963:
10850:
10829:
10738:
10518:
10494:
10473:
10450:
10363:
10291:
10165:
10115:
10025:
9953:
9932:
9911:
9880:
9838:
9741:
9486:
9403:
8949:
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7906:
7492:
5944:
5524:
3748:
3502:
in the West against Arian subordinationism is fully valid according to the theological criteria of the Eastern tradition".
8332:: "The Orthodox side ... was gradually transcending a purely defensive stand, by discovering that the real problem of the
4229:
While the Filioque doctrine was traditional in the West, being declared dogmatically in 447 by Pope Leo I, the Pope whose
1672:
was already beginning to designate the Holy Spirit's manner of originating from the Father as opposed to that of the Son (
616:
independently by both Eastern and Western churches. Differences over this and other doctrines, and mainly the question of
13220:
12796:
5963:
4085:
should be omitted from the Creed because its inclusion had been effected without the authority of an Ecumenical Council.
3706:
have orthodox meanings if the words translated "proceeds" actually have different meanings. For some Orthodox, then, the
2702:
2184:
885:
876:"destroyed the purity of the faith and refused to accept the clear teachings of the fathers on the Spirit's procession".
10126:
7825:
4967:(for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance.)
1980:
clause was confirmed by subsequent synods in Toledo and soon spread throughout the West, not only in Spain, but also in
608:
of 1054. There have been attempts at resolving the conflict. Among the early attempts at harmonization are the works of
12308:
11890:
11347:. Translated by the editor (IntraText CT ed.). Rome: Èulogos SpA (published 4 May 2007) – via intratext.com.
10462:"The renewal of pneumatology in contemporary Catholic life and theology: towards a rapprochement between east and west"
10094:
4242:
3796:
13651:
12971:
11990:
11629:
11488:
11458:
11276:
11112:
10869:
10733:. Translated by members of the Fellowship of St. Alban and St. Sergius. Cambridge, UK: James Clarke. pp. 48–57.
10654:
10630:
10562:
10539:
10334:
10255:
10075:
9515:
8729:
8583:
8562:
8473:
8319:
7968:
7408:
7236:
7082:
5613:
483:
74:
11823:, Nikos A. Nissiotis, and Alexis Stawrowsky. The select bibliography is excellent. The author demonstrates that the
7886:
6933:
13319:
13071:
12956:
12946:
12554:
11375:. Translated texts for historians. Vol. 45. Translated by the editors. Liverpool: Liverpool University Press.
9623:
8889:
Missed opportunity: the Council of Ferrara-Florence and the use of Maximus the Confessor's theology of the filioque
8166:
7803:
6983:
6738:
6620:
6128:
5742:
4298:
established itself in the Church and that eagerly exploits all sorts of liturgical and even cultural differences."
3853:, wrote that for Maximus the Confessor "the Filioque was not heretical because its intention was to denote not the
6057:, p. 193:"We acknowledge the living and holy Spirit, the living Paraclete, who from the Father and the Son."
3993:
is so fundamentally incompatible with Orthodox Christianity as to be the central issue dividing the two churches.
3445:
Not all Orthodox theologians share the view taken by Lossky, Stăniloae, Romanides and Pomazansky, who condemn the
593:, which is central to the majority of Christian churches. For some, the term implies a serious underestimation of
3647:
3543:
3521:
3218:
3171:
3147:
3023:
3015:
3000:
2996:
2934:
2879:
2875:
2575:
2537:
2383:
2084:
2007:
However, while the doctrine was taught in Rome, the term was not professed liturgically in the Creed until 1014.
1859:
As early as the 4th century, a distinction was made, in connection with the Trinity, between the two Greek verbs
1844:
1762:
1722:
1354:
1347:
628:
The Nicene Creed as amended by the Second Ecumenical Council held in Constantinople in 381 includes the section:
532:
17:
11416:
The reception of doctrine: an appropriation of Hans Robert Jauss' reception aesthetics and literary hermeneutics
9296:
13769:
13724:
13608:
13554:
9736:. Popular patristics. Vol. 5. Translated by David Anderson. Crestwood, NY: St. Vladimir's Seminary Press.
4604:
4124:; this has been considered to have been "a gesture of friendship toward Orthodox guests and their Communions".
3275:
3030:. The Episcopal Book of Common Prayer was last revised in 1979, and has not been revised since the resolution.
1737:). Strictly speaking, Ephesus I canon 7 applies "only to the formula to be used in the reception of converts."
1010:, who wrote that although biblical exegetes had not adequately discussed the individuality of the Holy Spirit:
8303:
4204:
That the Catholic Church, following a growing theological consensus, and in particular the statements made by
3763:(who proceeds from the Father) as an elucidation of the faith expressed by the Church Fathers, since the verb
3274:
of God called the Father. The double procession of the Holy Spirit bears some resemblance to the teachings of
2916:
tradition "recognize that the 'Monarchy of the Father' implies that the Father is the sole Trinitarian Cause (
1881:) from the Father indeed, but not after the manner of the Son, for it is not by Generation but by Procession (
13774:
13729:
12693:
11742:
God, History, & Dialectic: The Theological Foundations of the Two Europes and Their Cultural Consequences
11250:
The Church in history. Vol. 4. Crestwood, NY: St. Vladimir's Seminary Press. pp. 232–238, 379–408.
10160:. Ancient Christian doctrine. Vol. 4. Downers Grove, IL: InterVarsity Press Academic. pp. 217–234.
8513:
6142:
None of the creeds from the different stages in the Church's life can be considered superseded or irrelevant.
4201:, use the original Greek text alone in making translations of that Creed for catechetical and liturgical use.
3321:
3302:
3130:
did not represent an insurmountable obstacle to reunion of the Eastern Orthodox and Roman Catholic churches.
2242:, had to face various challenges while trying to find solutions that would preserve the unity of the Church.
1789:
617:
497:
298:
10531:
Christology of the Oriental Orthodox Churches: Christology in the Tradition of the Armenian Apostolic Church
9297:"The Inauguration Of The ministry Of The One Hundred And Fifth Archbishop Of Canterbury Justin Portal Welby"
8031:
6660:
6016:
2386:
was no more a violation of the prohibition of new creeds than were the insertions into the 325 Creed of the
1743:
remarked that Ephesus I canons 7 and 8 are omitted in some collections of canons and that the collection of
13503:
12911:
12592:
7054:
6032:
5895:
4943:(And because you are children, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”)
4198:
2742:, and other bishops from the East had gone in the hope of getting Western military aid against the looming
620:, have been and remain the primary causes of the schism between the Eastern Orthodox and Western churches.
373:
Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church
357:
11752:. New York: Oxford University Press, 2004. See esp. pp. 75–79, for a summary of Congar's work on the
3225:
at Constantinople in 381. Siecienski doubts that Gregory of Nyssa would have endorsed the addition of the
1834:(5th century), a profession of faith attributed to Pseudo-Athanasius, includes a formula of the doctrine.
1715:
Ephesus I canon 7, against additions to the Creed of Nicaea, is used as a polemic against the addition of
786:
of the doctrine of the procession of the Holy Spirit from the Father and the Son, to which the term refers
13671:
13559:
13539:
13307:
12951:
12228:
12222:
12098:
11943:
11556:
11470:
The use of Maximus the Confessor's writing on the Filioque at the Council of Ferrara-Florence (1438–1439)
9685:
9662:
9439:
4603:"However, the chief of the heretics who distorted the apostolic teaching concerning the Holy Spirit was"
3555:
3305:(1215): "The Father is from no one, the Son from the Father only, and the Holy Spirit equally from both."
3151:
2490:
2113:
1747:
omitted all the Ephesus I canons, apparently considered that they did not concern the Church as a whole.
565:
4964:
1369:
13145:
12906:
12896:
12549:
12328:
12298:
12207:
12120:
12082:
11827:
dispute is only understood as part of a dispute over papal primacy and cannot be dealt with apart from
11615:
10979:(2nd rev. ed.). New York: Fordham University Press. pp. 60–61, 91–94, 106–113, 181, 188–189.
10640:
10616:
10504:
8020:
A Discourse by Theophylact of Bulgaria to One of His Disciples Regarding the Charges Against the Latins
7357:] (in Greek). Vol. 1 (3rd ed.). Συνοδική Επιτροπή για τη θεία Λατρεία. 2005. p. 347.
5007:
4175:, which provides an extensive review of Scripture, history, and theology. The recommendations include:
3901:), and what the Latins mean by 'procession' as the more common term applicable to both Son and Spirit (
3559:
3539:
3106:
grounds of the separation of East and West". Eastern Orthodox scholars who share Lossky's view include
2687:
2494:
2288:
2069:("one of the earliest witnesses to the explicit affirmation of the Spirit's procession from the Father
945:
11287:
11227:
The person of Jesus Christ in the writings of Juhanon Gregorius Abu'l Faraj commonly called Bar Ebraya
7749:
2781:
to the Turks, neither Eastern Christians nor their new rulers wished union between them and the West.
2422:
into the Creed avoided arousing a conflict between East and West about this matter. During his reign (
13618:
13432:
13045:
12338:
12313:
12187:
12160:
11268:
Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283-1289)
8796:
7826:"Resolution 1994-A028, "Reaffirm Intention to Remove the Filioque Clause From the Next Prayer Book.""
7014:
4940:
4137:
4101:
3800:
3779:
3222:
3034:
2964:
2795:
2638:
1701:
362:
11656:
Acta et scripta quae de controversiis ecclesiae Graecae et Latinae saeculo undecimo composita extant
10231:
8895:
3989:
controversy and worked to remove them as an obstruction to Christian unity. Lossky insists that the
2813:
1320:
847:
In a similar vein, Siecienski comments that, although it was common in the 20th century to view the
13544:
13440:
13297:
12478:
12286:
12271:
12217:
12212:
11229:. Studien zur orientalischen Kirchengeschichte. Vol. 4. Münster : LIT Verlag. pp. 58–59.
10431:
10398:
10087:
Enchiridion symbolorum: a compendium of creeds, definitions and declarations of the Catholic Church
8641:
8557:. Translated by R. Bernard. West Newton, MA: Educational Services, Diocese of Newton. p. 43.
8527:
8171:
6625:
6133:
5747:
5604:
Rigotti, Gianpaolo (2005). "Gregorio il Dialogo nel Mondo Bizantino". In Gargano, Innocenzo (ed.).
4895:
4893:
4891:
4889:
4664:
In the Byzantine period the Orthodox side accused the Latin speaking Christians, who supported the
4616:
4418:
Indications of "filioque language can also be found in certain early Syriac sources," according to
3563:
3254:). Eastern Orthodox theologians see this as teaching of philosophical speculation rather than from
2972:
2678:
2284:
2026:
passage of the Creed in Latin, is used to translate several Greek verbs. While one of those verbs,
1343:
1172:
906:
367:
11203:
9903:
8175:
6629:
6137:
5830:
5751:
5414:
4984:
4980:
4976:
4952:
4911:
4197:
That the Catholic Church, as a consequence of the normative and irrevocable dogmatic value of the
2712:
Lyons II did not require those Christians to change the recitation of the creed in their liturgy.
2299:
The true scale of the problem became evident during the following years. The Frankish view of the
1666:(four times) and is used of Jesus' originating from God in John 8:42, although at that time Greek
1006:), a matter on which there is no dispute between East and West, as shown also by the Latin Father
836:
question hinges on fundamental issues of dogma and cannot be dismissed as simply one of different
13302:
12631:
12564:
12323:
12020:
11398:. Historical series of the Reformed Church in America. Vol. 40. Grand Rapids, MI: Eerdmans.
10374:
5806:
5576:
4995:
4628:
4209:
3572:
3512:
is not a heresy or even a dogmatic error but an admissible theological opinion, a 'theologoumenon
3376:
3271:
3250:
including declaring all persons of the Trinity to originate in the essence of God (the heresy of
2472:
2438:
2387:
2373:
1953:
1848:
1827:
573:
151:
13026:
9478:
9471:
4886:
3178:] as a legitimate variation of the Eastern formula that the Spirit proceeds from the Father
3061:
in order to facilitate reunification of the Christian churches. Barth's vigorous defence of the
2369:, to profess belief that Christ was the Son from eternity, not adopted as a son at his baptism.
597:'s role in the Trinity; for others, its denial implies a serious underestimation of the role of
13656:
13613:
13592:
13582:
13465:
13215:
12424:
12397:
12333:
12135:
11000:. Translated by John Chapin (4th rev. ed.). Crestwood, NY: St. Vladimir's Seminary Press.
10550:
9924:
After nine hundred years: the background of the schism between the Eastern and Western churches
3804:
3792:
3702:
proceeds from the Father alone" and "the Holy Spirit proceeds from the Father and the Son" may
3598:
Ware suggests that the problem is of semantics rather than of basic doctrinal differences. The
3309:
2901:
2806:
Although the Protestant Reformation challenged a number of church doctrines, they accepted the
2778:
2761:
Greeks accepted the Latin statement of doctrine. Joseph II died on 10 June. A statement on the
2674:
2614:
2330:. That claim was both erroneous and dangerous for the preservation of the unity of the Church.
2276:
1784:
clause in the East is contained in the West Syriac recension of the profession of faith of the
789:
Controversy about the legitimacy of inserting the term into the Niceno-Constantinopolitan Creed
286:
255:
249:
11651:
11574:
11446:
11414:
11396:
The Church speaks: papers of the Commission on Theology, Reformed Church in America, 1959–1984
11370:
11193:
11102:
11079:
11039:
10974:
10921:
10840:
10809:
10749:
10705:
10686:
10594:
10508:
10440:
10353:
10176:
10105:
10036:
10015:
9983:
9826:
9752:
9731:
9708:
9466:
9265:
9242:
9151:
9073:
9027:. Theology and life series. Vol. 41. Collegeville, MN: Liturgical Press. pp. 96–97.
8463:
7963:. Translated by Peter Chamberas and Norman Russell. Brookline, MA: Holy Cross Orthodox Press.
7553:
7480:
7277:
5934:
5560:
5542:
5265:): "I believe the Spirit to proceed from no other source than from the Father through the Son"
13779:
13666:
13485:
13480:
13412:
13384:
13195:
12921:
12791:
12616:
12541:
12499:
12474:
12457:
12318:
12266:
12249:
12234:
12145:
12087:
12067:
12035:
11968:
11645:(IntraText CT ed.). Rome: Èulogos SpA (published 29 May 2007) – via intratext.com.
11595:
11391:
11326:. Fathers of the church. Translated by the editor. Brookline, MA: Holy Cross Orthodox Press.
11222:
11016:
10951:
10945:. Translated by George Lawrence (2nd ed.). Crestwood, NY: St. Vladimir's Seminary Press.
10799:
10573:
10484:
10461:
10407:
10302:
10237:
9870:
9503:
9393:
9185:
9022:
8329:
7586:
7226:
7092:
6996:
4323:
4097:
4089:
3139:
3094:
There has never been a specific conciliar statement in the Orthodox Church which defined the
3057:
doctrine. Barth was harshly critical of the ecumenical movement which advocated dropping the
3027:
2735:
2664:
ut Pneumatomachi sive Theomachi, Spiritus sancti ex Filio processionem ex symbolo absciderunt
2351:) that Christ in his humanity was the adoptive son of God. Elipandus was supported by Bishop
2105:
914:
800:
609:
8706:
8054:
7564:. Symposium series. Vol. 37. Atlanta, GA: Society of Biblical Literature. p. 155.
3427:
grounds of the separation of East and West". Bulgakov, however, was of the opinion that the
2333:
In those days, another theological problem appeared to be closely connected with the use of
988:, but to do so would be to misunderstand the inherently soteriological thrust of his work".
13587:
13577:
13445:
13329:
13324:
13247:
13106:
12886:
12753:
12733:
12462:
12182:
12130:
12072:
11938:
8997:
8593:(electronic ed.). English Language Liturgical Consultation. p. 21. Archived from
7096:
5678:
4612:
4234:
3517:
3183:
2859:
2650:
2356:
2245:
First signs of the problems were starting to show by the end of the reign of Frankish king
2080:
1872:
1756:
1705:
1278:
is also significant for the divine procession because although the Spirit always proceeds (
991:
605:
520:
516:
328:
197:
182:
91:
The Holy Spirit coming from both the Father and the Son, detail of the Boulbon Altarpiece,
11419:. Tesi gregoriana. Teologia. Vol. 19. Rome: Gregorian University Press. p. 168.
3352:
a different origin and cause of the Holy Spirit; that through the dogmatic Roman Catholic
3107:
2344:
1761:
At the fourth ecumenical council, Chalcedon I (451), both the Nicene Creed of 325 and the
1571:
It speaks of the Holy Spirit "proceeding from the Father" – a phrase based on John 15:26.
8:
13742:
13711:
13549:
13518:
13349:
13207:
13061:
12966:
12763:
12685:
12661:
12488:
12177:
11978:
11921:
10860:
McGuckin, John A., ed. (2011). "The Encyclopedia of Eastern Orthodox Christianity: N-Z".
4315:
4070:
4041:
3495:
3255:
2984:
2731:
2594:
2582:
2348:
2340:
2221:
1993:
1916:
1045:
968:
910:
292:
10110:(facsimile of 1945 2nd ed. with 2005 introduction as New ed.). London : Continuum.
9922:
6026:
5977:
4793:
13460:
13066:
13056:
13016:
12901:
12891:
12841:
12826:
12783:
12254:
12112:
12092:
11913:
10818:
10425:
10392:
9892:
9806:
7734:
6074:. Society for Promoting Christian Knowledge, London 1909, reproduced by Gorgias Press.
6067:
6042:
5908:
4779:
4632:
3788:
3783:
3744:
3533:
3195:
3119:
2988:
2590:
2586:
2255:
clause in the Frankish Kingdom led to controversy with envoys of the Byzantine Emperor
2159:
2051:", Siecienski says that "there is also reason for questioning Hilary's support for the
2042:
1997:
1965:
1797:
1785:
1687:
1357:
of 381, whose participants, primarily Eastern bishops, met, decided issues (legates of
1197:
1007:
813:
or theological perspectives. While all Christians must be in agreement on questions of
569:
10622:
Pneumatology: The Holy Spirit in Ecumenical, International, and Contextual Perspective
8139:
7535:
4449:
Spiritus Sanctus a Patre et Filio: non-factus, nec creatus, nec genitus, sed procedens
4265:, had profound, far-reaching effects, in the orthodox reaction in both East and West.
2905:
2833:
to distinguish between the two sorts of procession, 'proceeding from' and 'sent by'."
2045:
is often cited as one of "the chief patristic source(s) for the Latin teaching on the
13764:
13569:
13417:
13369:
13361:
13230:
13225:
12870:
12831:
12801:
12666:
12612:
12582:
12559:
12526:
12363:
12358:
12197:
11820:
11785:
11684:
11659:
11625:
11601:
11580:
11555:
11533:
11503:
11484:
11454:
11435:
11420:
11399:
11376:
11327:
11293:
11272:
11251:
11230:
11207:
11178:
11154:
11108:
11087:
11064:
11045:
11024:
11001:
10980:
10959:
10927:
10865:
10846:
10825:
10777:
10757:
10734:
10713:
10671:
10650:
10626:
10602:
10579:
10558:
10535:
10514:
10490:
10469:
10446:
10359:
10340:
10330:
10308:
10287:
10261:
10251:
10209:
10182:
10161:
10138:
10111:
10090:
10071:
10050:
10021:
9989:
9968:
9949:
9928:
9907:
9876:
9855:
9834:
9810:
9798:
9760:
9737:
9716:
9647:
9608:
9577:
9511:
9482:
9399:
9326:"Historic Anglican – Oriental Orthodox agreement on the Holy Spirit signed in Dublin"
9271:
9232:
9191:
9157:
9101:"Presentation of the celebration [of the Solemnity of Saints Peter and Paul]"
9079:
9028:
9001:
8938:
8903:
8891:. Twenty-Ninth Annual Byzantine Studies Conference, Lewiston, ME, 16–19 October 2003.
8865:
8735:
8725:
8652:
8558:
8469:
7964:
7592:
7565:
7488:
7404:
7400:
For the Unity of All: Contributions to the Theological Dialogue between East and West
7283:
7232:
7064:
6670:
6075:
5940:
5609:
5520:
4608:
4281:
the Son amounts to the same thing as to say that the Spirit proceeds from the Father
4238:
3715:
3150:
was condemned as heretical by other saints of the Eastern Orthodox Church, including
3115:
2501:, and called a council in Constantinople in which he charged the Western Church with
2101:
1851:(Toledo III) (589), nearly two centuries later, but it may be a later interpolation.
1744:
1588:) refers to the ultimate source from which the proceeding occurs, but the Latin verb
1183:
1082:
Saint Cyril of Alexandria, Treasure of the Holy and Consubstantial Trinity, thesis 34
973:
864:
10923:
The Orthodox Church: an introduction to its history, doctrine, and spiritual culture
10137:(1–2). Fort Wayne, IN: Faculty of Concordia Theological Seminary: 31–47, at 32, 40.
7518:
7516:
4077:
be dropped from the Nicene Creed by churches that belong to the Anglican Communion.
3628:, both of which are commonly translated as "proceed". It stated that the Greek verb
13450:
13339:
13176:
12981:
12941:
12806:
12578:
12483:
12408:
12259:
12062:
11953:
11852:
Energies of the Spirit: Trinitarian Models in Eastern Orthodox and Western Theology
11621:
Spirit of God, Spirit of Christ: Ecumenical Reflections on the Filioque Controversy
11199:
11044:. Translated by Margaret Kohl (reprint ed.). Minneapolis, MN: Fortress Press.
10793:
10201:
10042:
9899:
9790:
8974:
7375:
7024:
6440:
4620:
4328:
3843:
3664:
3283:
3279:
3246:
3214:
2259:
at the Synod of Gentilly (767). As the practice of chanting the interpolated Latin
2121:
2066:
1971:
Other Toledo synods "to affirm Trinitarian consubstantiality" between 589 and 693.
1920:
1831:
1793:
1205:
1023:
433:
340:
261:
10845:. Supplements to Vigiliae Christianae. Vol. 86. Leiden : Brill. p. 150.
9229:
An Episcopal dictionary of the church: a user-friendly reference for Episcopalians
8990:
7733:. El Cajon, CA: Chaldean Catholic Diocese of St. Peter the Apostle. Archived from
3965:
Recently, some Orthodox theologians have proposed the substitution of the formula
3010:
In 1985 the General Convention of The Episcopal Church (USA) recommended that the
1810:
Various professions of faith confessed the doctrine during the patristic age. The
52:
13706:
13701:
13681:
13470:
13455:
13344:
13312:
13283:
13235:
12846:
12773:
12728:
12434:
12414:
12015:
11798:
11779:
11672:
11619:
11532:(3–4). Brookline, MA: Greek Orthodox Theological Institute Press: 255–288. 1986.
11478:
11321:
11301:
11266:
11245:
10995:
10728:
10665:
10644:
10620:
10595:"The question of the Roman primacy in the thought of Saint Maximus the Confessor"
10529:
10281:
10217:
10155:
10065:
9943:
9849:
9447:
9435:
8803:
7791:
7513:
7398:
5514:
4388:– contributes to "estrangement on the level of thought and mutual understanding."
4045:
3238:
3159:
3155:
3123:
3073:
2933:
The Catholic Church recognizes that, in the Greek language, the term used in the
2724:
2610:
2563:
2520:
2395:
2246:
2195:
1931:
829:
825:
280:
204:
146:
11342:
10710:
The teachings of modern Orthodox Christianity on law, politics, and human nature
10230:
10046:
9391:
8313:
8110:
7994:
5592:
4406:
2394:
Political events that followed additionally complicated the issue. According to
1890:
That the Holy Spirit "proceeds" from the Father and the Son in the sense of the
938:
Latins and Greeks exploited to support their respective positions vis-à-vis the
13623:
13495:
13290:
13276:
13242:
13021:
12931:
12607:
12586:
12574:
12521:
12343:
12303:
12276:
12077:
12053:
12010:
11963:
11948:
11816:
11808:
10205:
9075:
Scripture in tradition: the Bible and its interpretation in the Orthodox Church
8816:
4507:
Following this exchange of letters with the pope, Charlemagne commissioned the
4294:
4151:
4113:
3850:
3655:
3640:
in Greek, can be applied to proceeding even from a mediate channel. Therefore,
3450:
3111:
2867:
2743:
2698:
2631:
2609:
was incorporated in the Creed even later: in parts of southern Italy after the
2593:, who owed to Henry II his restoration to the papal throne after usurpation by
2399:
2352:
2308:
2266:
2235:
2131:
1935:
1923:, probably composed as early as the mid 5th-century, and a dogmatic epistle of
1901:
1740:
1358:
1225:
1220:
919:
809:
594:
540:
536:
503:
176:
170:
11697:"One single source: an Orthodox response to the clarification on the Filioque"
11673:"One single source: an Orthodox response to the clarification on the Filioque"
11169:. New York: Standing Conference of Canonical Orthodox Bishops in the Americas.
9715:. Vol. 3. Translated by Adrian J. Walker. San Francisco: Ignatius Press.
4798:
3237:
Eastern Orthodox theologians (e.g. Pomazansky) say that the Nicene Creed as a
2701:
in November 1281, and later died, after which Patriarch Joseph I's successor,
1927:, who declared in 446 that the Holy Spirit proceeds from both Father and Son.
1602:(to move forward; to come forth) which is more synonymous with the Greek term
1591:
13758:
13508:
13374:
13171:
13161:
12991:
12738:
12723:
12708:
12671:
12656:
12646:
12641:
12636:
12392:
12244:
12125:
12025:
11688:
11663:
11537:
11297:
11122:
North American Orthodox-Catholic Theological Consultation (25 October 2003).
10344:
10213:
10142:
9802:
8942:
8907:
8739:
6175:
5936:
Jesus Christ, eternal God : heavenly flesh and the metaphysics of matter
4718:
of the Spirit issued from the Father as source of the Trinity," according to
4105:
4025:
3542:(Coptic, Syriac, Armenian, Ethiopian, Eritrean, Malankaran) use the original
3348:
They perceive the West as teaching through more than one type of theological
2884:
2292:
2256:
2217:
2206:
2141:
as later Latin theology would – that is, in terms of a 'double procession'."
2001:
1989:
1302:
382:
377:
334:
11354:"The Greek and Latin traditions regarding the procession of the Holy Spirit"
11305:
10776:. Church history. Vol. 3. Crestwood, NY: St. Vladimirs Seminary Press.
10221:
8926:
8651:. Collected works of Georges Florovsky. Vol. 4. Belmont, MA: Nordland.
2912:(PCPCU) also stated that not only the Eastern tradition, but also the Latin
1816:(380 or 5th century), a profession of faith attributed to Pseudo-Damasus or
13691:
13661:
13379:
13166:
13156:
12748:
12511:
12444:
12419:
12384:
12292:
12140:
12030:
12005:
11828:
10329:. Vol. 5. Translated by James Millar. London: Williams & Norgate.
10265:
10246:
Gregory of Nazianzus (1893). "Select orations of Saint Gregory Nazianzen".
9898:. Oxford history of the Christian Church. Oxford: Oxford University Press.
9622:
Anglican Consultative Council 9 (January 1993). Written at Cape Town, ZA.
9451:
9398:. Note is signed Ruth Meyers. New York: Church Publishing. pp. 75–77.
9283:
9187:
Eucharistic Sacramentality in an Ecumenical Context: The Anglican Epiclesis
9147:
7397:
Manoussakis, John Panteleimon (2015). "The Procession of the Holy Spirit".
7067:: "Photius and the later Eastern controversialists dropped or rejected the
4205:
4144:
question and recommended that "the original form of the Creed, without the
4117:
4109:
4017:
4013:
3917:
3593:
3397:
3287:
3251:
2944:
2855:
2798:
similarly re-affirmed procession of the Holy Spirit from the Father alone.
2627:
2403:
2239:
2088:
2061:
1337:
1325:
1094:
that Catholic theologians find, we also do not find that opposition to the
555:
524:
512:
11312:
10324:
10272:
9504:"Liturgical history: restoring equilibrium after the struggle with heresy"
8594:
7618:
6673::"Photius and the later Eastern controversialists dropped or rejected the
4397:
Ephesus I canon 7 was translated into English in the late 19th century in
4257:'Christ our God' ... gradually assumes precedence over 'Christ our brother
2087:, in its original "from the Father" form, as much later did his successor
13696:
13686:
13676:
13513:
13389:
13269:
13111:
13096:
13081:
13076:
12961:
12936:
12758:
12621:
12402:
12239:
12058:
12000:
11640:
11320:
Photius I, Patriarch of Constantinople (1987). Farrell, Joseph P. (ed.).
4358:("uncreated, who proceeds from the Father and is received from the Son").
3941:, "the Father is the sole cause of the Son and the Spirit", but that, by
3554:
Two of the present-day churches derived from the Church of the East, the
3505:
3406:
3401:
3384:
2549:
2413:
2339:
in the West. In the late 8th century, a controversy arose between Bishop
2216:) for using the expression. Theodore I excommunicated Paul II in 647 for
2117:
1353:
Traditionally, the Niceno-Constantinopolitan Creed is attributed to the
1301:
commented, "The walls of separation do not reach as high as heaven." And
1298:
1016:
923:
598:
548:
528:
11247:
The Christian East and the rise of the papacy: the Church 1071–1453 A.D.
10412:. The Orthodox faith. Vol. 3. Orthodox Christian Publication Center
10379:. The Orthodox faith. Vol. 1. Orthodox Christian Publication Center
9794:
8581:
6949:
6947:
4352:
The longer form of the creed of Epiphanius (374) included the doctrine:
3894:
3885:
3824:
3810:
3807:, have on the contrary preserved the "we believe" of the original text.
3611:
3562:, do not use "and the Son" when reciting the Nicene Creed. A third, the
3466:
lists Bolotov, Paul Evdokimov, I. Voronov and S. Bulgakov as seeing the
564:) to the description of the procession of the Holy Spirit, in what many
13394:
13254:
12926:
12881:
12821:
12811:
12718:
12602:
12597:
12469:
12172:
11995:
11930:
11576:
The Holy Spirit: in biblical teaching, through the centuries, and today
11565:
11352:
Pontificial Council for Promoting Christian Unity (20 September 1995).
9098:
8774:
7855:
7853:
7851:
7849:
7847:
7845:
7843:
6272:
3711:
3487:
3316:
principle of the subsistence of the Holy Spirit, just like the Father."
3050:
2851:
2430:
1957:
1924:
1865:(the verb used in the original Greek text of the 381 Nicene Creed) and
1135:
1100:
that became something of an Orthodox or, rather, anti-Catholic dogma."
577:
11741:
11560:. In Roberts, Alexander; Donaldson, James; Coxe, A. Cleveland (eds.).
10146:
8724:. Translated. New York: International Universities Press. p. 37.
8514:"Geevarghese Mar Yulios: Ecumenical Council of Nicea and Nicene Creed"
3614:
pointed out an important difference in meaning between the Greek verb
2971:
from their recitation of the Niceno-Constantinopolitan Creed, even in
2670:
Two councils that were held to heal the break discussed the question.
2505:
and schism because of differences in practices, in particular for the
13528:
13262:
13126:
13101:
13091:
12996:
12976:
12816:
12698:
12569:
12452:
12348:
12281:
11882:
11658:(in Greek and Latin). Paris : Lipsiae et Marpurgi. pp. 155–168.
11597:
Holy Teaching: introducing the Summa Theologiae of St. Thomas Aquinas
11084:
Wisdom from above: a primer in the theology of Father Sergei Bulgakov
6944:
6913:
6694:
4371:
4165:
3942:
3872:
3860:
3755:". It sees the addition of "and the Son" in the context of the Latin
3738:
Eastern Orthodox Christians object that, even if the teaching of the
3568:
3508:
stated in 1954 that "the greater number of the Orthodox say that the
3392:
2897:
2613:
in 1098 and at Paris seemingly not even by 1240, 34 years before the
2524:
1792:
in Persia in 410. This council was held some twenty years before the
1633:
1627:
1621:
1609:
1583:
1165:
783:
613:
314:
11734:
Aristotle East and West: Metaphysics and the Division of Christendom
11624:. London: Society for Promoting Christian Knowledge. pp. 3–18.
10750:"The procession of the Holy Spirit in Orthodox Trinitarian theology"
9854:. Translated by Boris Jakim. Grand Rapids, MI: William B. Eerdmans.
9024:
Teaching with authority: a theology of the magisterium in the church
8262:
8260:
8258:
8256:
8254:
7898:
7896:
7894:
7840:
7231:. Medieval Mediterranean. Vol. 15. Leiden : Brill. p. 69.
7030:
5285:
4668:, of introducing two Gods, precisely because they believed that the
2175:
580:
practice of Rome in 1014, but was rejected by Eastern Christianity.
13086:
12531:
12516:
12429:
12368:
12150:
11958:
11198:(2nd ed.). Oxford: Oxford University Press. pp. 157–161.
9948:. Vol. 3. Translated by David Smith. New York: Seabury Press.
9416:
8370:"A Lutheran-Orthodox Common Statement on Faith in the Holy Trinity"
7536:«The Synod of Jerusalem and the Confession of Dositheus, A.D. 1672»
7279:
Churches of Eastern Christendom – From A.D. 451 to the Present Time
4861:
4859:
4857:
4590:
4462:
4262:
4096:
should be deleted from the Nicene Creed in the next edition of the
3576:
3293:
The following are some Roman Catholic dogmatic declarations of the
3232:
2874:
The Catholic Church recognizes that the Creed, as confessed at the
2791:
2429:), and for another two centuries, there was no Creed at all in the
2109:
1985:
1179:
868:
576:
or that of Constantinople. The inclusion was incorporated into the
4355:ἄκτιστον, ἐκ τοῦ πατρὸς ἐκπορευόμενον καὶ ἐκ τοῦ υἰοῦ λαμβανόμενον
114:
98:. Originally from the high altar of the Chapelle Saint-Marcellin,
27:
Latin term meaning "and from the Son" appended to the Nicene Creed
13737:
13475:
13404:
13116:
13011:
13006:
12836:
12768:
12743:
12651:
12192:
12045:
11866:
In Search of The Triune God: The Christian Paths of East and West
11784:. T&T Clark theology. London; New York: Bloomsbury Academic.
11023:. Blackwell companions to religion. Malden, MA: Wiley-Blackwell.
8534:
7703:
7585:
Zizioulas, John D. (28 February 2009). Knight, Douglas H. (ed.).
4624:
4477:, pp. 106–107) notes that some ascribe an opinion about the
4309:
3996:
Western churches have arrived at the position that, although the
3920:
wrote that the Eastern fathers were aware of the currency of the
2747:
2011:
1981:
1645:
1368:
The Niceno-Constantinopolitan Creed is roughly equivalent to the
1342:
The original Nicene Creed – composed in Greek and adopted by the
1154:
896:
821:
590:
531:. It is not in the original text of the Creed, attributed to the
163:
99:
11805:. London: Challoner, 1962. See "Christ our God", pp. 38–48.
11736:. Cambridge: Cambridge University Press, 2004, pp. 214–220.
11130:. Washington, DC: United States Conference of Catholic Bishops.
9757:
The theology of St. Cyril of Alexandria: a critical appreciation
8336:
lies not in the formula itself, but in the definition of God as
8281:
8279:
7961:
Orthodoxy and the West: Hellenic self-identity in the modern age
6371:
6369:
5873:
4854:
3682:
2603:, sung at Mass in Rome for the first time. In some other places
2548:(879) – were held in Constantinople over the actions of Emperor
568:
have at a later stage argued is a violation of Canon VII of the
12626:
12494:
11618:, ed. (1981). "The Filioque Clause in Ecumenical Perspective".
11271:(Rev. ed.). Crestwood, NY: St. Vladimir's Seminary Press.
10792:
10486:
The ecumenical councils of the Catholic Church : a history
10154:
Elowsky, Joel C., ed. (2009). "Who proceeds from the Father ".
10003:
Ware, Kallistos. "Christian theology in the East 600–1453". In
9684:
Anglican–Orthodox Joint Doctrinal Commission (19 August 1984).
8494:
6840:
6838:
6104:
4401:, pp. 231–234) and translated in the late 20th century in
2578:
with the added term spread between the 8th and 11th centuries.
2502:
2497:. In 867 Photius was Patriarch of Constantinople and issued an
2360:
2153:
the Son, also speaks of the Holy Spirit coming from the Father
1961:
1817:
1150:
1072:, the verb that appears in the Greek text of the Nicene Creed.
103:
11875:. Revised edition. Crestwood, New York: 1995, pp. 89–104.
11859:
And Taking Bread: Cerularius and the Azyme Controversy of 1054
10952:"Theology in the thirteenth century: methodological contrasts"
8621:
8528:"Paulos Mar Gregorios: Oriental and Eastern Orthodox churches"
5606:
L'eredità spirituale di Gregorio Magno tra Occidente e Oriente
4171:
In October 2003, the Consultation issued an agreed statement,
3579:, removed "and the Son" from its version of the Nicene Creed.
2957:) to the Greek language text of the Creed containing the word
2589:
and was surprised by the different custom in force there) did
2144:
1992:, converted to Christianity in 496; and in England, where the
1952:
was inserted into the Creed as an anti-Arian addition, by the
1315:
895:
It is argued that in the relations between the persons of the
572:, since the words were not included in the text by either the
353:
Pope John Paul II's relations with the Eastern Orthodox Church
13001:
12506:
10997:
The Orthodox Church: its past and its role in the world today
10956:
The 17th International Byzantine Congress : major papers
10667:
The ecumenical movement: an anthology of key texts and voices
9661:
Anglican–Orthodox Joint Doctrinal Commission (19 July 1976).
9473:
Amazing grace: 366 inspiring hymn stories for daily devotions
9183:
8276:
7804:"General Convention Sets Course For Church 19 September 1985"
7453:
7194:
6366:
6354:
6195:
5914:
5857:
5855:
5853:
4723:
4713:
4539:
4533:
4353:
3866:
3854:
3837:
3674:
3668:
3641:
3635:
3629:
3615:
3524:; and 20th century writers Bolotov, Florovsky, and Bulgakov.
3424:
3368:
3266:
3242:
3103:
2958:
2952:
2938:
2917:
2847:
2027:
1910:
1904:
1891:
1882:
1876:
1866:
1860:
1673:
1667:
1661:
1655:
1649:
1615:
1603:
1575:
1544:
1517:
1492:
1465:
1438:
1411:
1386:
1111:
1105:
1067:
1061:
1049:
1031:
1001:
995:
977:
900:
814:
726:
683:
664:
645:
508:
11781:
Ecumenical perspectives on the Filioque for the 21st century
11061:
Light from the East: authors and themes in Orthodox theology
10646:
Holy Spirit and Salvation: The Sources of Christian Theology
9591:
Anglican Communion. Lambeth Conference 12 (14 August 1988).
9560:
Anglican Communion. Lambeth Conference 11 (13 August 1978).
9127:
8672:
8061:
8008:
Byzantine Theology: Historical Trends & Doctrinal Themes
7619:
Congregation for the doctrine of the Faith (6 August 2000).
7133:
7131:
6850:
6835:
6563:
6534:
6522:
6510:
6500:
6498:
6159:
5253:
5251:
4152:
Joint statement of Catholic and Eastern Orthodox theologians
4120:) included recitations of the Nicene Creed that omitted the
803:
identifies two opposing Eastern Orthodox opinions about the
692:
qui cum Patre, et Filio simul adoratur, et cum glorificatur,
11549:. Vol. 1. Washington, DC: Georgetown University Press.
11500:
Spirit of truth: ecumenical perspectives on the Holy Spirit
11390:
Reformed Church in America. Commission on Theology (2002).
11364:
from the original on 3 September 2004 – via ewtn.com.
10685:
World Council of Churches. Commission on Faith and Order. "
10355:
The church triumphant: a history of Christianity up to 1300
9444:
The masterpieces of Catholic literature, oratory and art ..
9204:
8445:
8443:
8182:
8154:
8111:"The equality of honor and the Divinity of the Holy Spirit"
7562:
The multivalence of biblical texts and theological meanings
6959:
6308:
6306:
6304:
5885:
5883:
5881:
5840:
5838:
5699:
5697:
5695:
5224:
5179:
4876:
4874:
4565:— but not that the Holy Spirit has His existence from Him."
4049:
3690:
Russian theologian Boris Bolotov asserted in 1898 that the
3602:
commented that "those who strongly favour retention of the
1110:) from the Father within the Trinity is "through the Son" (
511:
term meaning "and from the Son", was added to the original
475:
463:
454:
448:
87:
10976:
Byzantine Theology: historical trends and doctrinal themes
8430:
8428:
8291:
8102:
8100:
7986:
7984:
7982:
7980:
7870:
7868:
7687:
7667:
7643:
7245:
6891:
6889:
6825:
6823:
6706:
6636:
6388:
6386:
6384:
6048:
6004:
5850:
4245:. However, this dogma was never accepted in the East. The
2784:
2641:(formerly known as Uniate churches) has been discouraged.
2489:
broke out in the course of the disputes between Patriarch
1324:
First Council of Constantinople with halo-adorned Emperor
685:τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον,
535:(381), which says that the Holy Spirit proceeds "from the
11761:
Photius and the Carolingians: The Trinitarian Controversy
11594:
Thomas Aquinas (2005). Bauerschmidt, Frederick C. (ed.).
9963:
Cross, Frank L.; Livingstone, Elizabeth A., eds. (2005).
9392:
Episcopal Church. Standing Liturgical Commission (1998).
9373:
9223:
Armentrout, Duncy S.; Slocum, Robert Boak, eds. (2005) .
8611:
8609:
8607:
8347:
8239:
8085:
7942:
7940:
7938:
7936:
7655:
7403:. Eugene, Oregon: Wipf and Stock Publishers. p. 15.
7148:
7146:
7128:
6874:
6808:
6796:
6757:
6745:
6575:
6495:
6483:
6456:
6403:
6401:
5248:
5191:
5025:
4914:("He breathed on them and said: Receive the Holy Spirit")
4461:
While Reccared I converted to Catholicism, his successor
4216:
In the judgment of the consultation, the question of the
4162:
North American Orthodox–Catholic Theological Consultation
2719:
2091:
who professed his faith in the teaching expressed by the
1837:
The generally accepted first found insertion of the term
817:, there is room for diversity in theological approaches.
697:
who with the Father and the Son is adored and glorified,
442:
10824:(Rev. ed.). Mystic, CT: Twenty-Third Publications.
10178:
The Trinity: rediscovering the central Christian mystery
9395:
Enriching our worship: supplemental liturgical materials
9344:
9099:
Office of Papal Liturgical Celebrations (29 June 2004).
8570:
than in any basic doctrinal differences. —Kallistos Ware
8482:
8440:
8364:
8362:
8073:
7591:. Continuum International Publishing Group. p. 78.
7540:
Creeds of Christendom, with a History and Critical notes
7501:
7321:
7319:
7317:
7315:
7313:
7311:
7158:
7042:
6418:
6416:
6301:
5878:
5835:
5692:
5236:
5079:
5013:
4871:
4842:
2730:
Another attempt at reunion was made at the 15th century
2448:
into the Creed. Although Leo III did not disapprove the
2313:, composed around 791–793. Openly arguing that the word
1284:) from the Father and the Son, the Spirit never leaves (
1239:
quia et ex illo isdem Spiritus per substantiam profertur
867:
of the Father and the Son and was thus a form of crypto-
859:
From the view of the West, the Eastern rejection of the
515:, and has been the subject of great controversy between
11639:
Ware, Timothy (later religious name Kallistos) (1993).
11451:
Encyclopedia of theology: the concise Sacramentum mundi
10820:
The Creed: the Apostolic faith in contemporary theology
10706:"Vladimir Nikolaievich Lossky (1903-1958) – Commentary"
9524:
9115:
8425:
8415:
8413:
8206:
7923:
7921:
7919:
7917:
7915:
7865:
7765:
7182:
7170:
6988:
6986:
6886:
6862:
6820:
6473:
6471:
6381:
6342:
5900:
5898:
5646:
2947:
Catholics, it does not add the phrase corresponding to
2871:
but from one origin, from the Father through the Son".
2836:
1379:
The Niceno-Constantinopolitan Creed article professes:
9695:. London: Anglican Communion Office (published 2007).
9672:. London: Anglican Communion Office (published 2007).
9508:
Source and summit: commemorating Josef A. Jungman, S.J
9053:
8996:(New ed.). New York: HarperSanFrancisco. p.
8604:
8582:
English Language Liturgical Consultation (May 2007) .
8194:
8136:"Eccumenical Council of Florence and Council of Basel"
7933:
7331:
7296:
7257:
7143:
6784:
6718:
6398:
6318:
5992:
5634:
5496:
4020:
have recited the Nicene Creed jointly with Patriarchs
1875:
wrote: "The Holy Ghost is truly Spirit, coming forth (
828:
and 20th century Eastern Orthodox theologians such as
703:
The controversy arises from the insertion of the word
11553:
11289:
The Seven Ecumenical Councils of the Undivided Church
11191:
9755:. In Weinandy, Thomas G.; Keating, Daniel A. (eds.).
9536:
9216:
8359:
8116:
7460:
7308:
7206:
6901:
6700:
6587:
6428:
6413:
6330:
5978:"Filioque: a response to Eastern Orthodox objections"
5789:
5787:
5785:
5783:
5781:
5494:
5492:
5490:
5488:
5486:
5484:
5482:
5480:
5478:
5476:
5291:
4818:
3811:
Focus on Saint Maximus as a point of mutual agreement
3458:
the Son, the Latins that He proceeds from the Father
2777:
military aid from the West still had not arrived and
2626:
phrase has been included in the Creed throughout the
1778:
Some scholars claim that the earliest example of the
1773:
1638:
from the Son. Moreover, the more generic Latin term,
659:
And in the Holy Spirit, the Lord, the giver of life,
484:
472:
469:
460:
457:
439:
436:
10245:
9831:
Doctrinal diversity: varieties of early Christianity
9041:
8468:. Vol. 1. Bloomsbury Academic. part 1, p. 479.
8410:
8398:
7912:
7443:
7431:
7002:
6971:
6774:
6772:
6468:
6262:"The origin and terminology of the Athanasian Creed"
6211:
6147:
6088:
5779:
5777:
5775:
5773:
5771:
5769:
5767:
5765:
5763:
5761:
5709:
5622:
4305:
3980:
2963:. Even in languages other than Greek, it encourages
445:
11868:. Columbia, MO: University of Missouri Press, 2014.
11392:"The Nicene Creed and the Procession of the Spirit"
11243:
11107:(2nd ed.). San Francisco, CA: Ignatius Press.
9422:
9177:
7560:. In Helmer, Christine; Higbe, Charlene T. (eds.).
6648:
3774:Most Oriental Orthodox churches have not added the
3133:
2677:(1274) accepted the profession of faith of Emperor
2546:
Fourth Council of Constantinople (Eastern Orthodox)
527:, with the Father, as the one shared origin of the
451:
47:
may be too technical for most readers to understand
11341:Pomazansky, Michael (1984). Rose, Seraphim (ed.).
10817:
10774:Greek East and Latin West: the church, AD 681-1071
10756:(2nd ed.). Grand Rapids, MI: Baker Academic.
10241:. Vol. 12. New York: Robert Appleton Company.
9927:. Translated. New York: Fordham University Press.
9891:
9590:
9559:
9510:. Collegeville, MN: Liturgical Press. p. 39.
9470:
8989:
8896:"Twenty-Ninth Annual Byzantine Studies Conference"
8760:"The Filioque in the Dublin Agreed Statement 1984"
7759:
7755:
7228:The reign of Leo VI (886–912): politics and people
5658:
5473:
3849:Orthodox theologian and Metropolitan of Pergamon,
3842:) from the Son in a way that excludes any idea of
3582:
2347:over the former's teaching (which has been called
647:Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ Κύριον, τὸ ζῳοποιόν
11763:. Belmont, MA: Nordland Publishing Company, 1975.
11545:Tanner, Norman; Alberigo, Giuseppe, eds. (1990).
11524:"The Filioque: dogma, theologoumenon or error?".
10994:Meyendorff, John (1996) . Lossky, Nicolas (ed.).
10862:The encyclopedia of Eastern Orthodox Christianity
10803:. Vol. 6. New York: Robert Appleton Company.
10664:Kinnamon, Michael; Cope, Brian E., eds. (1997) .
10557:. Vol. 1. New York: Routledge. p. 583.
9894:East and West: the making of a rift in the Church
9139:
8973:, p. 90 "Adhering to the Eastern tradition,
8753:
8751:
8749:
6769:
5758:
4522:"Leo III defended the Filioque outside the Creed.
2542:Fourth Council of Constantinople (Roman Catholic)
2000:, a Greek, imposed the doctrine as a response to
1996:(680), presided over by Archbishop of Canterbury
13756:
11480:The Filioque: History of a Doctrinal Controversy
11344:Orthodox dogmatic theology: a concise exposition
11244:Papadakis, Aristeides; Meyendorff, John (1994).
11159:: CS1 maint: bot: original URL status unknown (
11104:Rome and the Eastern Churches: a study in schism
11041:The Trinity and the kingdom: the doctrine of God
10754:Eastern Orthodox theology: a contemporary reader
10200:(2nd ed.). London: Catholic Truth Society.
10089:(43rd ed.). San Francisco: Ignatius Press.
9506:. In Pierce, Joanne M.; Downey, Michael (eds.).
9222:
5939:. Oxford: Oxford University Press. p. 314.
4830:
4760:
4073:(1888, 1978 and 1988) have recommended that the
3733:
3297:which are in contention with Eastern Orthodoxy:
3233:Eastern Orthodox view of Roman Catholic theology
3090:Eastern Orthodox teaching regarding the Filioque
2910:Pontifical Council for Promoting Christian Unity
2740:Ecumenical Patriarch Joseph II of Constantinople
1854:
1374:Comparison between Creed of 325 and Creed of 381
654:Et in Spiritum Sanctum, Dominum et vivificantem,
11703:. : Orthodox Research Institute. Archived from
11497:
11195:Catholicism: the story of Catholic Christianity
11021:The Blackwell companion to Eastern Christianity
10842:Trinity and man: Gregory of Nyssa's Ad Ablabium
10691:clause in ecumenical perspective [1979]
10649:. Louisville, KY: Westminster John Knox Press.
10578:. Harrisburg, PA: Trinity Press International.
10466:That they may all be one: the call to the unity
8937:(2). Philadelphia, PA: Temple University: 202.
8699:"The Father as the source of the whole Trinity"
8678:
7709:
7103:procession of the Son from the Father, and the
3328:The Council of Florence, session 11 (1442), in
1826:(400), a profession of faith legislated by the
11745:. Bound edition 1997. Electronic edition 2008.
11369:Price, Richard; Gaddis, Michael, eds. (2005).
10708:. In Witte, John; Alexander, Frank S. (eds.).
10601:. Translated by Brian Farrell. Paulist Press.
10004:
9981:
8746:
7720:
7718:
4865:
3211:Metropolitan Hierotheos (Vlachos) of Nafpaktos
2900:, Maximus the Confessor, Bonaventure, and the
2569:
2158:the Spirit was Christ's own Spirit, which led
1293:
11898:
11141:. Archived from the original on 6 August 2010
11080:"The place of the Holy Spirit in the Trinity"
10810:"Principle of unity, cause of division: the "
10438:
9776:"The Filioque clause in history and theology"
9257:
9078:. St Vladimir's Seminary Press. p. 176.
6375:
4237:, its inclusion in the Creed appeared in the
4100:. The enthronement ceremonies of four recent
3973:(from the Father through the Son) instead of
3893:) of the subsistence of the Holy Spirit, the
3726:Romanides too, while personally opposing the
3527:
2319:was part of the Creed of 381, the authors of
2097:, while opposing its inclusion in the Creed.
1847:, in Western Christianity, is in acts of the
1193:) strongly connected the Son and the Spirit.
404:
11593:
10904:
10878:
10694:
10663:
9988:. Continuum International Publishing Group.
9231:. New York: Church Publishing. p. 203.
9145:
8859:
8245:
5861:
4261:". In this case, a common adversary, namely
4208:, declare that the condemnation made at the
4131:
3360:
3221:referring to the Holy Spirit adopted by the
2709:, who was strongly of the opposite opinion.
1750:
1332:(879–882), Bibliothèque nationale de France)
13044:
11652:"Edictum Pseudosynodi Constantinopolitanae"
11562:Latin Christianity: its founder, Tertullian
11472:. Ann Arbor, MI: UMI Dissertation Services.
11368:
11192:O'Collins, Gerald; Farrugia, Mario (2015).
10248:S. Cyril of Jerusalem; S. Gregory Nazianzen
9652:: CS1 maint: numeric names: authors list (
9613:: CS1 maint: numeric names: authors list (
9582:: CS1 maint: numeric names: authors list (
9020:
7715:
7396:
6925:
6686:
6680:
6674:
6066:
6054:
6010:
5920:
5703:
4730:
4508:
4478:
4447:
4432:
4383:
4377:
3949:
3903:
3830:
3765:
3757:
3622:
3471:that he sharply distinguished from dogmas.
3053:was perhaps the staunchest defender of the
3049:Among 20th-century Protestant theologians,
2924:
2827:
2821:
2807:
2768:
2762:
2751:
2691:
2662:
2656:
2621:
2604:
2598:
2554:
2506:
2484:
2466:
2465:included. In response, the theology of the
2460:
2449:
2443:
2417:
2407:
2377:
2364:
2334:
2320:
2314:
2306:
2300:
2270:
2260:
2250:
2170:
2136:
2092:
2074:
2052:
2046:
2033:
2021:
2015:
1975:
1947:
1895:
1838:
1821:
1811:
1802:
1779:
1732:
1726:
1716:
1681:
1639:
1597:
1589:
1554:
1527:
1501:
1475:
1448:
1421:
1395:
1316:Nicene and Niceno-Constantinopolitan Creeds
1306:
1285:
1279:
1273:
1267:
1261:
1254:
1237:
1230:
1209:
1126:
1095:
1089:
1055:
983:
949:
939:
840:. Many in the "rigorist" camp consider the
770:
739:
704:
690:
671:
652:
584:
559:
424:
11905:
11891:
11476:
11467:
11340:
11014:
10993:
10972:
10949:
10940:
10639:
10615:
9379:
9318:
9065:
8970:
8886:
8784:
8627:
8325:
8297:
8233:
8106:
8067:
7990:
7806:. Episcopalarchives.org. 19 September 1985
7693:
7673:
7661:
7649:
7551:
7251:
7088:
6919:
6880:
6856:
6844:
6814:
6802:
6763:
6751:
6614:
6612:
6610:
6608:
6606:
6581:
6540:
6528:
6516:
6504:
6489:
6462:
6286:
6284:
6282:
5889:
5242:
5230:
5185:
5173:
5147:, p. 225, "The Spirit of both is not
5085:
5031:
5019:
4928:
4880:
4848:
4808:
4689:
4687:
4346:
3388:Father (Uncreated) and Man (createdness).
2283:Serious problems erupted in 787 after the
1830:, includes a formula of the doctrine. The
1820:, includes a formula of the doctrine. The
411:
397:
11854:. Atlanta, Georgia: Scholars Press, 1997.
11750:Yves Congar's Theology of the Holy Spirit
11694:
11670:
11579:. Grand Rapids, MI: William B. Eerdmans.
11572:
11453:. New York: Crossroad. pp. 646–647.
11264:
11204:10.1093/acprof:oso/9780198728184.001.0001
10919:
10807:
10527:
10445:. Vol. 1. Edinburgh: T&T Clark.
10228:
10195:
9965:Oxford Dictionary of the Christian Church
9904:10.1093/acprof:oso/9780199264575.001.0001
9706:
9464:
8817:"The faith that was formulated at Nicaea"
8757:
8639:
8615:
8540:
8353:
8285:
7727:"Q & A on the Reformed Chaldean Mass"
7584:
7366:
7364:
7269:
7263:
7200:
7137:
6934:"Franks, Romans, feudalism, and doctrine"
6360:
5844:
5736:
5734:
5732:
5730:
5728:
5726:
5724:
5679:"L'Idea di Pentarchia nella Christianità"
5512:
4902:, "Double Procession of the Holy Spirit".
4557:to creatures through the Son, that He is
4160:was discussed at the 62nd meeting of the
3041:clause in its modern language liturgies.
2228:
1915:) was taught by the early 5th century by
1260:the Son by the use of the word "always" (
1208:asserted that the Spirit "proceeds from (
899:, one person cannot "take" or "receive" (
75:Learn how and when to remove this message
59:, without removing the technical details.
11838:Aquinas and Eastern Orthodox Theology",
11285:
11220:
11139:"The Filioque: a Church-dividing issue?"
11124:"The Filioque: a Church dividing issue?"
11037:
10910:
10897:
10884:
10859:
10712:. New York : Columbia University Press.
10439:Irvin, Dale T.; Sunquist, Scott (2001).
10405:
10372:
10300:
10286:. Translated by Brian Daley. Routledge.
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9889:
9868:
9847:
9750:
9729:
9530:
9263:
9184:David J. Kennedy; David Kennedy (2008).
9133:
9121:
8924:
8780:
8758:Romanides, John S. (14 September 1987).
8488:
8449:
8266:
7958:
7902:
7874:
7507:
7487:. Oxford University Press. p. 258.
7176:
7164:
7048:
6712:
6597:
6569:
6348:
6336:
6324:
6098:
6038:
6022:
5975:
5959:
5904:
5652:
5197:
5073:
5052:
4474:
4398:
3600:English Language Liturgical Consultation
3270:of God, but that their origin is in the
3213:, an Eastern Orthodox tradition is that
2718:
2644:
2174:
1796:that caused the later split between the
1319:
871:. In the East, the interpolation of the
86:
11770:and the Western Case Against Photius",
11614:
11444:
11319:
11172:
11100:
11077:
11058:
10891:
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10838:
10730:Mystical theology of the Eastern Church
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10442:History of the world Christian movement
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9789:(1). Cambridge: Tyndale House: 91–144.
9434:
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9190:. Ashgate Publishing, Ltd. p. 87.
9156:. Church Publishing, Inc. p. 221.
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7302:
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6895:
6829:
6724:
6603:
6477:
6279:
6259:
5998:
5640:
5603:
5144:
4824:
4684:
4419:
4088:In 1994, the General Convention of the
3815:Recently, theological debate about the
3126:, however, was of the opinion that the
2818:Patriarch Jeremias II of Constantinople
2785:Councils of Jerusalem, AD 1583 and 1672
2750:from 8 October to 13 December 1438 the
2585:(who was in Rome for his coronation as
2287:when Charlemagne accused the Patriarch
954:is a theologically erroneous doctrine.
14:
13757:
13335:Conditional preservation of the saints
13144:
11912:
11777:
11677:30 Days in the Church and in the World
11544:
11433:
11360:(Weekly English ed.). p. 3.
11134:from the original on 20 February 2013.
11121:
10747:
10726:
10687:[Klingenthal Memorandum:] The
10513:(3rd ed.). New York : Routledge.
10489:. Collegeville, MN: Liturgical Press.
10459:
10358:. Macon, GA: Mercer University Press.
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9920:
9713:Theo-logic: theological logical theory
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9679:from the original on 6 September 2015.
9542:
9501:
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8552:
8500:
8379:. Carefree, AZ. 4 November 1998. n11.
8229:
8200:
8079:
7995:"On the procession of the Holy Spirit"
7946:
7724:
7361:
7337:
7152:
7060:
7020:
6790:
6666:
6654:
6642:
6593:
6407:
6312:
5721:
5715:
5628:
5500:
5434:
5403:
5383:
5363:
4812:
4804:
4402:
4367:
4173:The Filioque: a Church-dividing issue?
4035:
3791:, not only the Armenian, but also the
3319:The Council of Florence, session 8 in
2930:) of the Son and of the Holy Spirit".
2846:The Catholic Church holds, as a truth
2820:. The Tübingen Lutherans defended the
2707:Patriarch Gregory II of Constantinople
2597:, have the Creed with the addition of
2478:
1290:) the Son by this eternal procession.
1040:
962:
775:involves four separate disagreements:
769:The controversy referring to the term
13193:
13143:
13043:
12868:
11886:
11718:
11526:The Greek Orthodox Theological Review
11351:
10771:
10684:
10571:
10503:
10482:
10279:
10013:
9824:
9683:
9660:
9630:. London: Anglican Communion Office.
9603:from the original on 1 December 2020.
9599:. London: Anglican Communion Office.
9572:from the original on 1 December 2020.
9568:. London: Anglican Communion Office.
9210:
9107:. Vatican City. n. 17. Archived from
9071:
8819:. Eotc.faithweb.com. 25 December 1994
8770:from the original on 19 January 2000.
8461:
8434:
7927:
7212:
6931:
6907:
6868:
6446:
6422:
6205:
6189:
6185:
6165:
6114:
6094:
5793:
5676:
5664:
5558:
5540:
5342:
5106:
4836:
4719:
4064:
3683:Some Orthodox reconsideration of the
3659:
3549:
2581:Only in 1014, at the request of King
2412:to the Creed were due to a desire of
502:
57:make it understandable to non-experts
11649:
11638:
11412:
11372:The acts of the Council of Chalcedon
10790:
10625:. Grand Rapids, MI: Baker Academic.
10002:
9962:
9773:
9477:. Grand Rapids, MI: Kregel. p.
9267:Historical dictionary of Anglicanism
9047:
8914:from the original on 5 January 2009.
8690:
8419:
8404:
8309:
7627:. Vatican City. n. 1. Archived from
7522:
7449:
7437:
7275:
7036:
7008:
6953:
6778:
5932:
4899:
4007:
3749:Patriarch Tarasios of Constantinople
3587:
3516:"; and he cited 12th century bishop
3170:in a context other than that of the
3083:
2837:Present position of various churches
2690:sang the Creed three times with the
2499:Encyclical to the Eastern Patriarchs
2483:Around 860 the controversy over the
1614:) than the more specific Greek term
1519:συμπροσκυνούμενον καὶ συνδοξαζόμενον
1350:, which was also composed in Greek.
558:added the words "and from the Son" (
31:
13221:Christian views on the Old Covenant
12869:
11477:Siecienski, Anthony Edward (2010).
11389:
10548:
10103:
10041:. Oxford: Oxford University Press.
9875:. Oxford: Oxford University Press.
9634:from the original on 30 August 2008
9621:
9440:"Homage to Christ our God and King"
8044:
7959:Yannaras, Christos (January 2006).
7859:
7771:
6392:
5976:Bonocore, Mark (12 December 2006).
4794:Excursus on the Words πίστιν ἑτέραν
4766:
2746:. Thirteen public sessions held in
2703:Patriarch John XI of Constantinople
2185:Patriarch Paul II of Constantinople
1700:Ephesus I canon 7 was cited at the
1657:ἔρχεσθαι, προέρχεσθαι, προσέρχεσθαι
1564:He has spoken through the Prophets.
1033:τὸ δὲ ἐκ τοῦ προσεχῶς ἐκ τοῦ πρώτου
886:History of the Filioque controversy
323:Catholic–Orthodox Joint Declaration
132:Catholic–Eastern Orthodox relations
24:
11725:
11547:Decrees of the Ecumenical Councils
10555:Encyclopedia of Christian theology
10084:
10017:Alcuin II: a study of his theology
9872:The Gospel in Christian traditions
9686:"The Dublin Agreed Statement 1984"
9663:"The Moscow Agreed Statement 1976"
8668:from the original on 25 July 2011.
8188:
8160:
8122:
7676:, p. 127: "In advocating the
7466:
7372:"Article 1 of the Treaty of Brest"
7325:
6450:
6434:
6295:
6217:
6201:
6181:
6169:
6153:
6110:
5214:
3947:, the Greek verb corresponding to
3911:ek tou Patros kai tou Huiou proion
3797:Ethiopian Orthodox Tewahedo Church
3694:, like Photius's "from the Father
3464:Encyclopedia of Christian Theology
3413:
3014:clause should be removed from the
2841:
2194:) made accusations against either
2128:the Spirit proceeds from the Son.
1774:Possible earliest use in the Creed
1229:, initially composed while he was
25:
13791:
13652:Attributes of God in Christianity
13194:
11813:Ending the Byzantine Greek Schism
11223:"Synod of Seleucia-Ctesiphon 410"
11015:Nersessian, Vrej Nerses (2010) .
10752:. In Clendenin, Daniel B. (ed.).
10232:"Photius of Constantinople"
10127:"The Filioque: what is at stake?"
8386:from the original on 16 July 2014
7887:Sunday of the Nicene Fathers 2016
5988:from the original on 7 July 2007.
3981:Recent attempts at reconciliation
2145:"From the Father through the Son"
1529:simul adoratur et conglorificatur
957:
779:Controversy about the term itself
13736:
11323:The mystagogy of the Holy Spirit
11286:Percival, Henry R., ed. (1900).
11221:Panicker, Mathunny John (2002).
10797:. In Herbermann, Charles (ed.).
10575:The Trinity guide to the Trinity
10549:Lacoste, Jean-Yves, ed. (2005).
10235:. In Herbermann, Charles (ed.).
9707:Balthasar, Hans Urs von (2005).
9495:
9458:
9442:. In Ringrose, Hyacinthe (ed.).
9428:
9385:
9356:
9289:
9270:. Scarecrow Press. p. 187.
9264:Buchanan, Colin Ogilvie (2006).
9253:– via episcopalchurch.org.
9092:
9021:Gaillardetz, Richard R. (1997).
9014:
8981:
8964:
8918:
8880:
8853:
8831:
8809:
8790:
8713:
8684:
8633:
8575:
8546:
8520:
8506:
8455:
8218:
8167:Catechism of the Catholic Church
8128:
8038:
8024:
8013:
8000:
7952:
7880:
7818:
7796:
7777:
7700:), so too is the Latin teaching"
7612:
7578:
7545:
7528:
7472:
7390:
7343:
7218:
7115:
7071:, as being nearly equivalent to
6730:
6679:, as being nearly equivalent to
6621:Catechism of the Catholic Church
6546:
6129:Catechism of the Catholic Church
6070:(2002). "The Nestorian Schism".
5743:Catechism of the Catholic Church
4739:
4702:
4658:
4648:
4638:
4597:
4582:
4568:
4547:
4525:
4516:
4501:
4487:
4468:
4455:
4308:
3575:, in 2007 at the request of the
3134:Views of Eastern Orthodox saints
3044:
2402:the Frankish efforts to get new
2326:Spirit proceeds from the Father
2083:, with its reaffirmation of the
1119:
994:distinguished the coming forth (
890:
547:) without the addition "and the
432:
113:
36:
11437:History of the Christian Church
11265:Papadakis, Aristeides (1997) .
10131:Concordia Theological Quarterly
9985:A History of Christian Doctrine
9982:Cunliffe-Jones, Hubert (2006).
9469:. In Osbeck, Kenneth W. (ed.).
9423:Papadakis & Meyendorff 1994
9304:Anglican Communion News Service
8925:Del Cole, Ralph (Spring 1997).
8555:A voice from the Byzantine East
8010:, 2nd ed. (NY: Fordham U, 1979)
7725:Younan, Andrew (13 July 2015).
7698:fons et origo totius Trinitatis
7588:Lectures in Christian Dogmatics
7542:. I-The History of Creeds: §17.
7485:The Oxford History of Byzantium
6253:
6240:
6223:
6120:
6060:
5984:. Ottawa, CA: Catholic Legate.
5969:
5926:
5867:
5824:
5799:
5670:
5597:
5581:
5570:
5552:
5534:
5506:
5456:
5439:
5419:
5408:
5388:
5368:
5348:
5331:
5314:
5297:
5268:
5203:
5158:
5129:
5112:
5091:
5058:
5037:
5001:
4989:
4970:
4958:
4946:
4934:
4917:
4905:
4792:For a different view, see e.g.
4440:
4425:
4412:
4391:
4361:
3977:(from the Father and the Son).
3648:Niceno-Constantinopolitan Creed
3583:Recent theological perspectives
3546:, without the Filioque clause.
3544:Nicene-Constantinopolitan Creed
3219:Niceno-Constantinopolitan Creed
3200:On the Third Ecumenical Council
3172:Niceno-Constantinopolitan Creed
3148:Niceno-Constantinopolitan Creed
3024:Niceno-Constantinopolitan Creed
3016:Niceno-Constantinopolitan Creed
3001:Niceno-Constantinopolitan Creed
2997:Niceno-Constantinopolitan Creed
2935:Niceno-Constantinopolitan Creed
2880:Niceno-Constantinopolitan Creed
2876:First Council of Constantinople
2576:Niceno-Constantinopolitan Creed
2538:Council of Constantinople (867)
2471:was expressed in the 809 local
2424:
2384:First Council of Constantinople
2211:
2200:
2189:
2085:Niceno-Constantinopolitan Creed
1845:Niceno-Constantinopolitan Creed
1763:Niceno-Constantinopolitan Creed
1723:Niceno-Constantinopolitan Creed
1537:he is worshipped and glorified.
1355:First Council of Constantinople
1348:Niceno-Constantinopolitan Creed
666:τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον,
623:
533:First Council of Constantinople
275:Medieval reunification attempts
13725:Lists of Christian theologians
13423:Separation of church and state
11573:Thiselton, Anthony C. (2013).
11468:Siecienski, A. Edward (2005).
10808:Marthaler, Berard L. (2001) .
10768:Chapter was first published in
10670:. Grand Rapids, MI: Eerdmans.
10468:. London : Burns & Oates.
9829:. In Ferguson, Everett (ed.).
9751:Boulnois, Marie-Odile (2003).
9465:Pierpoint, Folliot S. (1990).
8887:Siecienski, A. Edward (2003).
8642:"Nineteenth Century ecumenism"
6453:, nn. 470, 485, 490, 527, 568.
4786:
4772:
4605:Macedonius I of Constantinople
4136:In 1979, a study group of the
3646:("who proceeds"), used in the
3336:two principles, not from one."
3276:Macedonius I of Constantinople
2978:
2816:initiated a dialogue with the
2801:
1467:τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον
764:
678:who proceeds from the Father,
554:In the late 6th century, some
545:τὸ έκ του Πατρὸς έκπορευόμενον
523:. The term refers to the Son,
13:
1:
13730:Outline of Christian theology
12694:History of Christian theology
11701:orthodoxresearchinstitute.org
11683:. Newton, NJ: Italcoser: 42.
11650:Will, Cornelius, ed. (1861).
10593:Larchet, Jean-Claude (2006).
10528:Krikorian, Mesrob K. (2010).
10280:Gregory of Nazianzus (2006).
10157:We believe in the Holy Spirit
10038:The thought of Thomas Aquinas
9467:"For the beauty of the Earth"
8950:"Reflections on the Filioque"
8931:Journal of Ecumenical Studies
8927:"Reflections on the Filioque"
8864:. Sor.cua.edu. Archived from
8722:History of Russian philosophy
8032:"Saint Theophylact of Ochrid"
7282:. Routledge. pp. 252–3.
6701:O'Collins & Farrugia 2015
6072:The Syriac Church and Fathers
5292:O'Collins & Farrugia 2015
4334:
3958:
3734:Inclusion in the Nicene Creed
3303:Fourth Council of the Lateran
3256:actual experience of God via
2975:that previously included it.
2904:, The same remark is made by
2850:defined since as far back as
2767:question was included in the
2376:stated that the insertion of
1855:Procession of the Holy Spirit
1790:Council of Seleucia-Ctesiphon
1556:qui locutus est per prophetas
1485:who proceeds from the Father.
1330:Homilies of Gregory Nazianzus
1187:
1158:
1139:
1128:ex Patre et Filio procedentem
752:who proceeds from the Father
709:("and the Son") in the line:
299:Bull of Union with the Greeks
92:
13504:Baptism with the Holy Spirit
11600:. Grand Rapids, MI: Brazos.
11175:A Short History of Byzantium
11063:. London: Sheed & Ward.
10920:McGuckin, John A. (2011b) .
10181:. Lanham: Sheed & Ward.
10125:Dulles, Avery (April 1995).
9967:. Oxford: University Press.
9945:I Believe in the Holy Spirit
8988:McBrien, Richard P. (1994).
8860:George Kiraz (8 June 1997).
8841:. Malankaraorthodoxchurch.in
8691:Ware, Kallistos (May 1995).
8228:(PG 160:333–352), quoted in
7479:Reinert, Stephen W. (2002).
4753:
4372:
4289:can be considered a Western
3943:
3873:
3861:
3217:composed the section of the
3026:in the next revision of its
2574:Latin liturgical use of the
2525:
2305:was emphasized again in the
1634:
1628:
1622:
1610:
1584:
1458:the Lord, the giver of life,
358:Church of the Holy Sepulchre
7:
13672:Love of God in Christianity
13540:Christian reconstructionism
13308:Priesthood of all believers
12229:extra Ecclesiam nulla salus
11871:Ware, Timothy (Kallistos).
11671:Zizioulas, Ioannis (1996).
11483:. Oxford University Press.
11394:. In Cook, James I. (ed.).
10968:– via myriobiblos.gr.
10597:. In Kasper, Walter (ed.).
10420:Orthodox Church of America.
10387:Orthodox Church of America.
10198:The Orthodox Eastern Church
10047:10.1093/0198267533.001.0001
10020:. Cambridge: James Clarke.
9306:. 21 March 2013. p. 32
8640:Florovsky, Georges (1975).
7481:"Fragmentation (1204–1453)"
6260:Krueger, Robert H. (1976).
4301:
4293:, a theological opinion of
3899:ek tou Patros ekporeuomenon
3556:Assyrian Church of the East
3520:; 19th century philosopher
2570:Adoption in Latin liturgies
2406:to approve the addition of
2114:Agnellus, Bishop of Ravenna
2038:had no such connotations".
1546:τὸ λαλῆσαν διὰ τῶν προφητῶν
1510:With the Father and the Son
1294:Modern Catholic theologians
566:Eastern Orthodox Christians
10:
13796:
11748:Groppe, Elizabeth Teresa.
11038:Moltmann, Jürgen (1993) .
10973:Meyendorff, John (1987) .
10943:A study of Gregory Palamas
10879:Papanikolaou, Aristotle. "
10748:Lossky, Vladimir (2003) .
10727:Lossky, Vladimir (1997) .
10695:Kinnamon & Cope (1997)
10572:LaDue, William J. (2003).
10304:Karl Barth on the Filioque
10229:Fortescue, Adrian (1911).
10196:Fortescue, Adrian (1908).
10067:Making sense of the creeds
10064:Davies, Rupert E. (1987).
9848:Bulgakov, Sergius (2004).
9825:Brock, Sebastian (1999) .
9759:. London : T&T Clark.
9730:Basil of Caesarea (1980).
9552:
9446:. Vol. 2. p. 9.
8960:– via Find Articles.
8952:. p. 4 of online text
8503:, pp. 147–148, n. 28.
8462:Barth, Karl (8 May 2004).
8172:Libreria Editrice Vaticana
8163:, nn.1300–1301, quoted in
8138:. Ewtn.com. Archived from
7552:Oberdorfer, Bernd (2006).
7454:
7374:. Ewtn.com. Archived from
6922:, pp. 41–43, 195–197.
6626:Libreria Editrice Vaticana
6134:Libreria Editrice Vaticana
5748:Libreria Editrice Vaticana
4724:
4714:
4540:
4534:
4354:
4224:
3971:εκ του Πατρός δια του Υιού
3916:Roman Catholic theologian
3905:ex Patre Filioque procedit
3867:
3855:
3838:
3836:and Cyril of Alexandria's
3675:
3669:
3642:
3636:
3630:
3616:
3591:
3560:Ancient Church of the East
3540:Oriental Orthodox Churches
3531:
3528:Oriental Orthodox Churches
3087:
2973:Eastern Catholic liturgies
2959:
2953:
2939:
2918:
2882:, as in the 2000 document
2688:Joseph I of Constantinople
2655:Eastern opposition to the
2648:
2536:At least three councils –
2495:Ignatius of Constantinople
2359:(794) and at the Synod of
2289:Tarasios of Constantinople
2028:
1911:
1905:
1883:
1877:
1867:
1861:
1801:for the "earliest use" of
1754:
1685:
1674:
1668:
1662:
1656:
1650:
1616:
1604:
1576:
1545:
1518:
1493:
1466:
1439:
1412:
1387:
1335:
1112:
1106:
1068:
1066:(flow from), not the verb
1062:
1050:
1032:
1002:
996:
978:
966:
901:
883:
879:
727:
713:
684:
665:
646:
632:
618:the disputed papal primacy
215:Ecclesiastical differences
13720:
13644:
13601:
13568:
13527:
13494:
13431:
13403:
13360:
13206:
13202:
13189:
13152:
13139:
13052:
13039:
12877:
12864:
12855:
12782:
12704:Calvinist–Arminian debate
12684:
12540:
12443:
12383:
12168:
12159:
12111:
12044:
11986:
11977:
11929:
11920:
11778:Habets, Myk, ed. (2014).
11766:John St. H. Gibaut, "The
11449:. In Rahner, Karl (ed.).
11445:Schmaus, Michael (1975).
11173:Norwich, John J. (1997).
11086:. Leominster: Gracewing.
10950:Meyendorff, John (1986).
10941:Meyendorff, John (1974).
10704:Kulakov, Mikhail (2007).
10483:Kelly, Joseph F. (2009).
10352:Hinson, E. Glenn (1995).
8649:Aspects of church history
7525:, "Florence, Council of".
7483:. In Mango, Cyril (ed.).
6376:Irvin & Sunquist 2001
6097:, p. 133, quoted in
5933:Webb, Stephen H. (2011).
5562:Morals on the Book of Job
5544:Morals on the Book of Job
4138:World Council of Churches
4132:World Council of Churches
4102:archbishops of Canterbury
3801:Malankara Orthodox Church
3780:Armenian Apostolic Church
3361:Eastern Orthodox theology
3223:Second Ecumenical Council
3174:. and "defended [the
3035:Scottish Episcopal Church
2965:Eastern Catholic Churches
2796:Synod of Jerusalem (1672)
2723:John VIII Palaiologos by
2639:Eastern Catholic Churches
2491:Photius of Constantinople
1909:(as opposed to the Greek
1751:Fourth Ecumenical Council
1710:Jesus Christ, Eternal God
1702:Second Council of Ephesus
1204:In the late 4th century,
1178:In his arguments against
1171:In the early 3rd century
720:
717:
714:
639:
636:
633:
544:
363:Eastern Catholic Churches
13441:Confessional Lutheranism
11695:Zizioulas, John (n.d.).
10864:. Blackwell Publishing.
10839:Maspero, Giulio (2007).
10323:Harnack, Adolph (1898).
10301:Guretzki, David (2009).
10107:The shape of the liturgy
9890:Chadwick, Henry (2003).
9153:Introduction to theology
8947:Previously accessed via
8720:Lossky, Nikolai (1951).
8271:The three Divine Persons
7785:The Nicene Creed – texts
7350:
6596:, p. 35, quoted in
4617:Athanasius of Alexandria
4339:
3778:to their creeds but the
3564:Chaldean Catholic Church
3278:and his sect called the
2679:Michael VIII Palaiologos
2634:is used in the liturgy.
2382:in the 381 Creed of the
2372:At the Synod of Friuli,
2285:Second Council of Nicaea
2269:spread in the West, the
2171:First Eastern opposition
1682:Third Ecumenical Council
1344:first ecumenical council
1196:In the mid-4th century,
1173:Roman province of Africa
907:Athanasius of Alexandria
368:Eastern Catholic liturgy
244:Further division motives
122:This article is part of
13303:Protestant ecclesiology
13046:Eastern Orthodox Church
11557:"Against Praxeas"
11434:Schaff, Philip (1885).
11101:Nichols, Aidan (2010).
11078:Nichols, Aidan (2005).
11059:Nichols, Aidan (1995).
11019:. In Parry, Ken (ed.).
11017:"Armenian Christianity"
10905:Trostyanskiy, Sergey. "
10460:Kasper, Walter (2004).
10175:Farrelly, John (2005).
10014:Dales, Douglas (2013).
9502:Austin, Gerard (1999).
9282:Note: Published before
8543:, pp. 49, 53, 269.
7828:. Episcopalarchives.org
7760:Lambeth Conference 1988
7756:Lambeth Conference 1978
7534:Schaff, Philip (1876).
7225:Tougher, Shaun (1997).
6736:Maximus the Confessor,
6055:Price & Gaddis 2005
6011:Price & Gaddis 2005
5921:Price & Gaddis 2005
5811:Encyclopædia Britannica
5704:Price & Gaddis 2005
5209:Epiphanius of Salamis,
4923:Maximus the Confessor,
4629:Amphilochius of Iconium
4210:Second Council of Lyons
4061:from the Nicene Creed.
3573:Eastern Catholic Church
2854:in 447, who followed a
2637:Its adoption among the
2473:Council of Aachen (809)
2439:Council of Aachen (809)
2388:First Council of Nicaea
2374:Paulinus II of Aquileia
2020:, which appears in the
1954:Third Council of Toledo
1849:Third Council of Toledo
1450:Dominum et vivificantem
574:First Council of Nicaea
232:Theological differences
152:Eastern Orthodox Church
13657:Christian universalism
13593:Wesleyan Quadrilateral
13583:Imparted righteousness
13466:Lutheran scholasticism
13320:Protestant Soteriology
10926:. Hoboken, NJ: Wiley.
10791:Maas, Anthony (1909).
10772:Louth, Andrew (2007).
10641:Kärkkäinen, Veli-Matti
10617:Kärkkäinen, Veli-Matti
10510:Early Christian creeds
10406:Hopko, Thomas (n.d.).
10376:Doctrine and Scripture
10373:Hopko, Thomas (n.d.).
10104:Dix, Gregory (2005) .
10035:Davies, Brian (1993).
9869:Campbell, Ted (2009).
9774:Bray, Gerald (1983) .
8553:Zoghby, Elias (1992).
6687:
6681:
6675:
6294:c. 1 (PL 54:680–681);
4927:(PG 91:136), cited in
4731:
4509:
4479:
4448:
4433:
4384:
4378:
4040:Immediately after the
3950:
3904:
3831:
3805:Syriac Orthodox Church
3793:Coptic Orthodox Church
3766:
3758:
3623:
3485:
3345:a double procession..
3310:Second Council of Lyon
3207:
2925:
2902:Council of Worms (868)
2888:, it does not include
2828:
2822:
2814:University of Tübingen
2808:
2769:
2763:
2752:
2727:
2692:
2675:Second Council of Lyon
2663:
2657:
2622:
2615:Second Council of Lyon
2605:
2599:
2555:
2507:
2485:
2467:
2461:
2450:
2444:
2418:
2408:
2378:
2365:
2335:
2321:
2315:
2307:
2301:
2271:
2261:
2251:
2249:(751–768). Use of the
2229:Claims of authenticity
2180:
2137:
2093:
2075:
2053:
2047:
2034:
2022:
2016:
1976:
1948:
1896:
1839:
1822:
1812:
1803:
1780:
1771:
1733:
1727:
1717:
1698:
1640:
1598:
1590:
1555:
1528:
1503:Qui cum Patre et Filio
1502:
1476:
1449:
1440:τὸ κύριον, τὸ ζωοποιόν
1422:
1396:
1333:
1307:
1286:
1280:
1274:
1268:
1266:). Gregory I's use of
1262:
1255:
1238:
1231:
1210:
1127:
1096:
1090:
1085:
1056:
1038:
1021:
984:
950:
940:
782:Controversy about the
771:
740:
705:
691:
673:qui ex Patre procedit,
672:
653:
585:
560:
425:
287:Second Council of Lyon
256:Sack of Constantinople
250:Massacre of the Latins
107:
13770:Christian terminology
13667:Grace in Christianity
13481:Theology of the Cross
12922:Immaculate Conception
12617:New Covenant theology
12036:Social trinitarianism
11413:Rush, Ormond (1997).
10800:Catholic Encyclopedia
10238:Catholic Encyclopedia
10005:Cunliffe-Jones (2006)
9942:Congar, Yves (1983).
9921:Congar, Yves (1959).
9693:anglicancommunion.org
9670:anglicancommunion.org
9628:anglicancommunion.org
9597:anglicancommunion.org
9566:anglicancommunion.org
8045:Vlachos, Hierotheos.
6246:Cyril of Alexandria,
6229:Gregory of Nazianzus
5516:Forty gospel homilies
5097:Gregory of Nazianzus
4722:, "but manifests his
4712:does not concern the
4465:reverted to Arianism.
4324:Social trinitarianism
4090:Episcopal Church (US)
4028:in Greek without the
3759:qui ex Patre procedit
3480:
3188:
3140:Maximus the Confessor
3037:no longer prints the
3028:Book of Common Prayer
2991:to omit printing the
2736:John VIII Palaiologos
2722:
2645:East–West controversy
2179:Maximus the Confessor
2178:
2106:Gennadius of Massilia
2060:However, a number of
1956:(589), at which King
1767:
1755:Further information:
1731:) and "and the Son" (
1694:
1686:Further information:
1632:from the Father and
1477:qui ex Patre procedit
1323:
1253:, Gregory I took the
1074:
1028:
1012:
946:Veli-Matti Kärkkäinen
915:Epiphanius of Salamis
801:Hubert Cunliffe-Jones
610:Maximus the Confessor
102:, France, now in the
90:
13775:Western Christianity
13588:Second work of grace
13578:Christian perfection
13446:Evangelical Catholic
13330:Conditional election
13248:Evangelical theology
12887:Apostolic succession
12203:Conditional Security
11834:Marshall, Bruce D. "
11358:L'Osservatore Romano
10430:: CS1 maint: year (
10397:: CS1 maint: year (
10283:Gregory of Nazianzus
9072:Breck, John (2001).
8802:5 March 2012 at the
8694:(Speech). Aiken, SC.
8679:Stylianopoulous 1984
8340:as finalized in the
8057:on 10 February 2001.
8006:Fr John Meyendorff,
7710:Stylianopoulous 1984
7276:Kidd, B. J. (1927).
5425:Hilary of Poitiers,
5394:Hilary of Poitiers,
5374:Hilary of Poitiers,
5354:Hilary of Poitiers,
5135:Augustine of Hippo,
5118:Augustine of Hippo,
4613:Gregory of Nazianzus
4235:Council of Chalcedon
4233:was approved at the
3518:Nicetas of Nicomedia
3375:God has existences (
3184:Theophylact of Ohrid
2357:Council of Frankfurt
2081:Council of Chalcedon
1873:Gregory of Nazianzus
1823:Symbolum Toletanum I
1757:Council of Chalcedon
1706:Council of Chalcedon
1494:τὸ σὺν Πατρὶ καὶ Υἱῷ
992:Gregory of Nazianzus
721:English translation
640:English translation
521:Western Christianity
498:Ecclesiastical Latin
329:Balamand declaration
13743:Christianity portal
13712:Unlimited atonement
13519:Prosperity theology
13350:Unlimited atonement
13062:Cataphatic theology
12967:Papal infallibility
12912:Ecumenical Councils
12764:Counter-Reformation
11739:Farrell, Joseph P.
11642:The Orthodox Church
11554:Tertullian (1887).
10206:2027/uva.x000470485
10149:on 21 October 2004.
10070:. London: Epworth.
9795:10.53751/001c.30585
9136:, pp. 179–180.
8900:Abstracts of Papers
8709:on 25 October 2009.
8630:, pp. 190–191.
8342:De ente et essentia
8288:, pp. 170–171.
8267:Hopko & n.d.(a)
8236:, pp. 231–232)
7907:One God, One Father
7903:Hopko & n.d.(a)
7790:14 May 2014 at the
7783:See, for instance,
7737:on 10 November 2015
7351:Ρωμαϊκό Λειτουργικό
7203:, pp. 147–148.
6968:, pp. 238–239.
6932:Romanides, John S.
6645:, pp. 205–206.
6572:, pp. 106–108.
6395:, pp. 485–488.
6363:, pp. 248–249.
6275:on 9 November 2015.
6192:, pp. 360–362.
5982:catholic-legate.com
5960:Hopko & n.d.(b)
5677:Galavotti, Enrico.
4868:, pp. 208–209.
4866:Cunliffe-Jones 2006
4316:Christianity portal
4071:Lambeth Conferences
4044:separated from the
4042:Old Catholic Church
4036:Old Catholic Church
3967:ex Patre per Filium
3673:(through) the Son (
3620:and the Latin verb
3496:Old Catholic Church
3474:Bulgakov wrote, in
3076:has never used the
2985:Lambeth Conferences
2779:Constantinople fell
2734:, to which Emperor
2732:Council of Florence
2681:: "We believe also
2595:Antipope Gregory VI
2583:Henry II of Germany
2526:ek monou tou Patros
2479:Photian controversy
2349:Spanish Adoptionism
2341:Elipandus of Toledo
2222:Cyril of Alexandria
1994:Council of Hatfield
1917:Cyril of Alexandria
1305:remarked that "the
1046:Cyril of Alexandria
1041:Alexandrian Fathers
969:Cappadocian Fathers
963:Cappadocian Fathers
911:Cyril of Alexandria
504:[filiˈokwe]
492:-kwee, -kway
293:Council of Florence
13555:Lordship salvation
13461:Lutheran orthodoxy
13413:Believer's baptism
13146:Oriental Orthodoxy
13057:Apophatic theology
13017:Transubstantiation
12902:Christian humanism
12892:Assumption of Mary
11914:Christian theology
11707:on 13 January 2013
10892:Plested, Marcus. "
9733:On the Holy Spirit
9245:on 4 November 2014
8862:"The Nicene Creed"
8839:"The Nicene Creed"
8584:"Praying together"
8047:"Life after death"
6552:John of Damascus,
6315:, pp. 32, 40.
5923:, pp. 8, 111.
5513:Gregory I (1990).
5462:Ambrose of Milan,
5445:Ambrose of Milan,
5337:Marius Victorinus
5164:Gregory of Nyssa,
5120:De fide et symbolo
5064:Basil of Caesarea
5043:Basil of Caesarea
4633:Diodorus of Tarsus
4092:resolved that the
4065:Anglican Communion
3877:) of the Spirit".
3789:Oriental Orthodoxy
3550:Church of the East
3534:Oriental Orthodoxy
3196:Theodoret of Cyrus
3120:Michael Pomazansky
2989:Anglican Communion
2983:The 1978 and 1988
2728:
2683:⟨in⟩
2591:Pope Benedict VIII
2587:Holy Roman Emperor
2181:
2160:Theodoret of Cyrus
2043:Hilary of Poitiers
1998:Theodore of Tarsus
1966:Visigothic Kingdom
1798:Church of the East
1788:formulated at the
1786:Church of the East
1688:Council of Ephesus
1413:τὸ Πνεῦμα τὸ Ἅγιον
1334:
1198:Hilary of Poitiers
1008:Augustine of Hippo
979:διὰ τοῦ Μονογενοῦς
637:Latin translation
612:, who notably was
583:Whether that term
570:Council of Ephesus
347:Havana Declaration
108:
13752:
13751:
13640:
13639:
13636:
13635:
13632:
13631:
13619:Messianic Judaism
13418:Immersion baptism
13370:Anglo-Catholicism
13231:Dispensationalism
13226:Covenant theology
13185:
13184:
13177:Aphthartodocetism
13135:
13134:
13035:
13034:
12680:
12679:
12560:Dispensationalism
12527:Church discipline
12379:
12378:
12359:Union with Christ
12131:Angelic hierarchy
12107:
12106:
11836:Ex Occidente Lux?
11821:Demetrios Kydones
11774:37 (1996), 35–73.
11732:Bradshaw, David.
11522:transcription of
11426:978-8-87652-744-9
11213:978-0-19-872818-4
11184:978-0-679-45088-7
11070:978-0-7220-5081-1
11051:978-0-8006-2825-3
10986:978-0-8232-0967-5
10933:978-1-4443-3731-0
10783:978-0-88141-320-5
10763:978-0-8010-2651-5
10719:978-0-231-14265-6
10677:978-0-8028-4263-3
10608:978-0-80-914334-4
10585:978-1-56338-395-3
10505:Kelly, John N. D.
10314:978-0-7546-6704-9
10188:978-0-7425-3226-7
10056:978-0-19-826753-9
9995:978-0-567-04393-1
9974:978-0-19-280290-3
9861:978-0-8028-2112-6
9766:978-0-567-08900-7
9722:978-0-89870-720-5
9709:"On the filioque"
9362:Leo I, Letter 28
9332:. 2 November 2017
9277:978-0-8108-5327-0
9238:978-0-89869-211-2
9197:978-0-7546-6376-8
9163:978-0-8192-1897-1
9146:Thomas, Owen C.;
9111:on 6 August 2004.
9085:978-0-88141-226-0
9034:978-0-8146-5529-0
9007:978-0-06-065404-7
8246:Papanikolaou 2011
8224:Gregory Palamas,
8094:, pp. 75–76.
8082:, pp. 48–57.
8070:, pp. 43–45.
7712:, pp. 29–30.
7598:978-0-567-03315-4
7571:978-1-58983-221-3
7289:978-1-136-21278-9
7125:(PG 102:721–741).
6871:, pp. 61–67.
6859:, pp. 93–94.
6847:, pp. 91–93.
6739:Letter to Marinus
6715:, pp. 91–92.
6543:, pp. 70–71.
6531:, pp. 64–66.
6519:, pp. 63–64.
6292:Quam laudabiliter
6101:, pp. 58–59)
6081:978-1-931956-05-5
5862:Bauerschmidt 2005
5464:De Spiritu Sancto
5447:De Spiritu Sancto
5233:, pp. 33–34.
5200:, pp. 81–82.
5188:, pp. 48–49.
5066:De Spiritu Sancto
5045:De Spiritu Sancto
4925:Letter to Marinus
4609:Basil of Caesarea
4243:7th-century Spain
3975:ex Patre Filioque
3716:Aleksey Khomyakov
3676:εκ Πατρός δι'Υιού
3588:Linguistic issues
3522:Vladimir Solovyov
3286:in the finalized
3152:Photius the Great
3116:Christos Yannaras
3108:Dumitru Stăniloae
3084:Eastern Orthodoxy
2345:Beatus of Liébana
2275:became a part of
2102:Eucherius of Lyon
1919:in the East. The
1745:Dionysius Exiguus
1704:(449) and at the
1569:
1568:
1184:Marius Victorinus
974:Basil of Caesarea
865:consubstantiality
762:
761:
728:τὸ ἐκ τοῦ Πατρὸς
701:
700:
421:
420:
85:
84:
77:
16:(Redirected from
13787:
13740:
13532:
13340:Prevenient grace
13204:
13203:
13191:
13190:
13141:
13140:
13072:Essence–energies
13041:
13040:
12982:Quartodecimanism
12866:
12865:
12862:
12861:
12774:Great Awakenings
12409:Incurvatus in se
12166:
12165:
12063:Hypostatic union
11984:
11983:
11954:Biblical studies
11927:
11926:
11907:
11900:
11893:
11884:
11883:
11873:The Orthodox Way
11857:Smith, Malon H.
11803:Pastoral Liturgy
11799:Jungmann, Joseph
11795:
11791:978-0-56750072-4
11759:Haugh, Richard.
11716:
11714:
11712:
11692:
11667:
11646:
11635:
11611:
11607:978-1-58743035-0
11590:
11586:978-0-80286875-6
11569:
11559:
11550:
11541:
11513:
11509:978-0-91765139-7
11494:
11473:
11464:
11441:
11430:
11409:
11405:978-0-80280980-3
11386:
11382:978-0-85323039-7
11365:
11348:
11337:
11333:978-0-31761415-2
11309:
11282:
11261:
11257:978-0-88141058-7
11240:
11236:978-3-82583390-9
11217:
11188:
11164:
11158:
11150:
11148:
11146:
11136:Also archived as
11135:
11118:
11097:
11093:978-0-85244642-3
11074:
11055:
11034:
11030:978-1-44433361-9
11011:
11007:978-0-91383681-1
10990:
10969:
10965:978-0-89241444-4
10946:
10937:
10914:
10901:
10888:
10875:
10856:
10852:978-9-00415872-6
10835:
10831:978-0-89622537-4
10823:
10804:
10796:
10794:"Filioque"
10787:
10767:
10744:
10740:978-0-22767919-7
10723:
10698:
10681:
10660:
10636:
10612:
10589:
10568:
10545:
10524:
10520:978-1-31787173-6
10500:
10496:978-0-81465703-4
10479:
10475:978-0-86012379-8
10456:
10452:978-0-56708866-6
10435:
10429:
10421:
10419:
10415:
10402:
10396:
10388:
10386:
10382:
10369:
10365:978-0-86554436-9
10348:
10326:History of dogma
10318:
10297:
10293:978-0-41512180-4
10269:
10242:
10234:
10225:
10192:
10171:
10167:978-0-83082534-9
10150:
10145:. Archived from
10121:
10117:978-0-82647942-6
10100:
10081:
10060:
10031:
10027:978-0-22717394-7
10008:
9999:
9978:
9959:
9955:978-0-22566355-6
9938:
9934:978-0-58523800-5
9917:
9913:978-0-19926457-5
9897:
9886:
9882:978-0-19537063-8
9865:
9844:
9840:978-0-81533071-4
9821:
9820:on 16 July 2011.
9819:
9813:. Archived from
9783:Tyndale Bulletin
9780:
9770:
9747:
9743:978-0-91383674-3
9726:
9703:
9701:
9690:
9680:
9678:
9667:
9657:
9651:
9643:
9641:
9639:
9618:
9612:
9604:
9587:
9581:
9573:
9546:
9540:
9534:
9528:
9522:
9521:
9499:
9493:
9492:
9488:978-0-82543425-9
9476:
9462:
9456:
9455:
9436:Vaughan, Herbert
9432:
9426:
9420:
9414:
9413:
9405:978-0-89869275-4
9389:
9383:
9377:
9371:
9368:NPNF2 14:254–258
9360:
9354:
9353:, pp. 3–18.
9348:
9342:
9341:
9339:
9337:
9330:anglicannews.org
9322:
9316:
9315:
9313:
9311:
9301:
9293:
9287:
9281:
9261:
9255:
9254:
9252:
9250:
9241:. Archived from
9220:
9214:
9208:
9202:
9201:
9181:
9175:
9174:
9172:
9170:
9148:Wondra, Ellen K.
9143:
9137:
9131:
9125:
9119:
9113:
9112:
9096:
9090:
9089:
9069:
9063:
9057:
9051:
9045:
9039:
9038:
9018:
9012:
9011:
8995:
8985:
8979:
8968:
8962:
8961:
8959:
8957:
8946:
8922:
8916:
8915:
8892:
8884:
8878:
8877:
8875:
8873:
8857:
8851:
8850:
8848:
8846:
8835:
8829:
8828:
8826:
8824:
8813:
8807:
8797:St Basil Liturgy
8794:
8788:
8778:
8772:
8771:
8755:
8744:
8743:
8717:
8711:
8710:
8705:. Archived from
8695:
8688:
8682:
8676:
8670:
8669:
8667:
8658:978-0-91312410-9
8646:
8637:
8631:
8625:
8619:
8613:
8602:
8601:
8599:
8591:englishtexts.org
8588:
8579:
8573:
8572:
8550:
8544:
8538:
8532:
8531:
8524:
8518:
8517:
8510:
8504:
8498:
8492:
8486:
8480:
8479:
8465:Church Dogmatics
8459:
8453:
8447:
8438:
8432:
8423:
8417:
8408:
8402:
8396:
8395:
8393:
8391:
8385:
8374:
8366:
8357:
8351:
8345:
8323:
8317:
8307:
8301:
8295:
8289:
8283:
8274:
8264:
8249:
8243:
8237:
8234:Meyendorff (1974
8222:
8216:
8210:
8204:
8198:
8192:
8186:
8180:
8179:
8170:(2nd ed.).
8158:
8152:
8151:
8149:
8147:
8142:on 25 April 2009
8132:
8126:
8120:
8114:
8104:
8095:
8089:
8083:
8077:
8071:
8065:
8059:
8058:
8053:. Archived from
8042:
8036:
8035:
8028:
8022:
8017:
8011:
8004:
7998:
7988:
7975:
7974:
7956:
7950:
7944:
7931:
7925:
7910:
7900:
7889:
7884:
7878:
7872:
7863:
7857:
7838:
7837:
7835:
7833:
7822:
7816:
7815:
7813:
7811:
7800:
7794:
7781:
7775:
7769:
7763:
7753:
7747:
7746:
7744:
7742:
7722:
7713:
7707:
7701:
7691:
7685:
7683:
7671:
7665:
7659:
7653:
7647:
7641:
7640:
7638:
7636:
7631:on 11 April 2013
7616:
7610:
7609:
7607:
7605:
7582:
7576:
7575:
7557:
7549:
7543:
7532:
7526:
7520:
7511:
7505:
7499:
7498:
7494:978-0-19814098-6
7476:
7470:
7464:
7458:
7457:
7456:
7452:, p. 159: "
7447:
7441:
7435:
7429:
7428:
7419:
7417:
7394:
7388:
7387:
7385:
7383:
7368:
7359:
7358:
7347:
7341:
7335:
7329:
7323:
7306:
7300:
7294:
7293:
7273:
7267:
7261:
7255:
7249:
7243:
7242:
7222:
7216:
7210:
7204:
7198:
7192:
7186:
7180:
7174:
7168:
7162:
7156:
7150:
7141:
7135:
7126:
7119:
7113:
7086:
7080:
7058:
7052:
7046:
7040:
7034:
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7018:
7012:
7006:
7000:
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6981:
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6969:
6963:
6957:
6951:
6942:
6941:
6929:
6923:
6917:
6911:
6905:
6899:
6893:
6884:
6878:
6872:
6866:
6860:
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6848:
6842:
6833:
6827:
6818:
6812:
6806:
6800:
6794:
6788:
6782:
6776:
6767:
6761:
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6749:
6743:
6734:
6728:
6722:
6716:
6710:
6704:
6698:
6692:
6690:
6684:
6678:
6664:
6658:
6652:
6646:
6640:
6634:
6633:
6624:(2nd ed.).
6616:
6601:
6591:
6585:
6579:
6573:
6567:
6561:
6550:
6544:
6538:
6532:
6526:
6520:
6514:
6508:
6502:
6493:
6487:
6481:
6475:
6466:
6460:
6454:
6444:
6438:
6432:
6426:
6420:
6411:
6405:
6396:
6390:
6379:
6373:
6364:
6358:
6352:
6346:
6340:
6334:
6328:
6322:
6316:
6310:
6299:
6288:
6277:
6276:
6266:
6257:
6251:
6244:
6238:
6227:
6221:
6215:
6209:
6199:
6193:
6179:
6173:
6163:
6157:
6151:
6145:
6144:
6132:(2nd ed.).
6124:
6118:
6108:
6102:
6092:
6086:
6085:
6068:O'Leary, De Lacy
6064:
6058:
6052:
6046:
6036:
6030:
6020:
6014:
6008:
6002:
5996:
5990:
5989:
5973:
5967:
5957:
5951:
5950:
5946:978-0-19982795-4
5930:
5924:
5918:
5912:
5902:
5893:
5887:
5876:
5871:
5865:
5859:
5848:
5842:
5833:
5828:
5822:
5821:
5819:
5817:
5803:
5797:
5791:
5756:
5755:
5746:(2nd ed.).
5738:
5719:
5713:
5707:
5701:
5690:
5689:
5674:
5668:
5662:
5656:
5650:
5644:
5638:
5632:
5626:
5620:
5619:
5601:
5595:
5585:
5579:
5574:
5568:
5566:
5556:
5550:
5548:
5538:
5532:
5531:(PL 76, 1201 ff)
5530:
5526:978-0-87907623-8
5510:
5504:
5498:
5471:
5460:
5454:
5443:
5437:
5423:
5417:
5412:
5406:
5392:
5386:
5372:
5366:
5352:
5346:
5335:
5329:
5322:Adversus Praxeas
5318:
5312:
5305:Adversus Praxeas
5301:
5295:
5289:
5283:
5276:Adversus Praxeas
5272:
5266:
5259:Adversus Praxeas
5255:
5246:
5240:
5234:
5228:
5222:
5219:NPNF2 14:164–165
5207:
5201:
5195:
5189:
5183:
5177:
5162:
5156:
5133:
5127:
5116:
5110:
5095:
5089:
5083:
5077:
5062:
5056:
5041:
5035:
5029:
5023:
5017:
5011:
5005:
4999:
4993:
4987:
4974:
4968:
4965:Philippians 1:19
4962:
4956:
4950:
4944:
4938:
4932:
4929:Meyendorff (1987
4921:
4915:
4909:
4903:
4897:
4884:
4878:
4869:
4863:
4852:
4846:
4840:
4834:
4828:
4822:
4816:
4802:
4796:
4790:
4784:
4783:
4776:
4770:
4764:
4747:
4743:
4737:
4734:
4727:
4726:
4717:
4716:
4706:
4700:
4691:
4682:
4662:
4656:
4652:
4646:
4642:
4636:
4621:Gregory of Nyssa
4601:
4595:
4586:
4580:
4578:
4572:
4566:
4551:
4545:
4543:
4542:
4537:
4536:
4529:
4523:
4520:
4514:
4512:
4505:
4499:
4491:
4485:
4482:
4472:
4466:
4459:
4453:
4451:
4444:
4438:
4436:
4429:
4423:
4416:
4410:
4395:
4389:
4387:
4381:
4375:
4365:
4359:
4357:
4356:
4350:
4329:Divine filiation
4318:
4313:
4312:
4260:
4256:
3953:
3946:
3907:
3896:
3887:
3876:
3870:
3869:
3864:
3858:
3857:
3844:subordinationism
3841:
3840:
3834:
3826:
3769:
3761:
3678:
3677:
3672:
3671:
3665:Gregory of Nyssa
3645:
3644:
3639:
3638:
3633:
3632:
3626:
3619:
3618:
3613:
3515:
3441:
3400:by advocates of
3284:Gregory of Nyssa
3280:Pneumatomachians
3215:Gregory of Nyssa
3205:
3204:
3182:the Son". Saint
3069:in the liturgy.
3022:clause from the
2962:
2961:
2956:
2955:
2942:
2941:
2928:
2922:) or Principle (
2921:
2920:
2831:
2825:
2811:
2772:
2766:
2755:
2695:
2684:
2666:
2660:
2651:East–West Schism
2625:
2608:
2602:
2558:
2528:
2510:
2488:
2470:
2464:
2453:
2447:
2428:
2426:
2421:
2411:
2381:
2368:
2338:
2324:
2318:
2312:
2304:
2274:
2264:
2254:
2215:
2213:
2204:
2202:
2193:
2191:
2140:
2122:Gregory of Tours
2096:
2078:
2067:Ambrose of Milan
2056:
2050:
2037:
2031:
2030:
2025:
2019:
1979:
1951:
1921:Athanasian Creed
1914:
1913:
1908:
1907:
1899:
1886:
1885:
1880:
1879:
1870:
1869:
1864:
1863:
1842:
1832:Athanasian Creed
1825:
1815:
1806:
1794:Nestorian Schism
1783:
1736:
1730:
1720:
1677:
1676:
1671:
1670:
1665:
1664:
1659:
1658:
1653:
1652:
1643:
1637:
1631:
1625:
1619:
1618:
1613:
1607:
1606:
1601:
1595:
1587:
1581:
1580:
1565:
1560:
1558:
1550:
1548:
1547:
1538:
1533:
1531:
1523:
1521:
1520:
1511:
1506:
1505:
1497:
1496:
1495:
1486:
1481:
1479:
1471:
1469:
1468:
1459:
1454:
1452:
1444:
1442:
1441:
1432:
1431:the Holy Spirit,
1427:
1425:
1423:Spiritum Sanctum
1417:
1415:
1414:
1405:
1400:
1399:
1391:
1390:
1389:
1382:
1381:
1310:
1289:
1283:
1277:
1271:
1265:
1258:
1241:
1234:
1213:
1206:Ambrose of Milan
1192:
1189:
1163:
1160:
1148:
1144:
1141:
1130:
1115:
1114:
1109:
1108:
1099:
1093:
1083:
1071:
1070:
1065:
1064:
1059:
1054:(like the Latin
1053:
1052:
1035:
1034:
1024:Gregory of Nyssa
1005:
1004:
999:
998:
987:
981:
980:
953:
944:". In contrast,
943:
904:
903:
856:irreconcilable.
774:
749:
736:
735:
712:
711:
708:
694:
687:
686:
675:
668:
667:
656:
649:
648:
631:
630:
606:East–West Schism
601:in the Trinity.
588:
563:
546:
506:
501:
491:
487:
482:
481:
478:
477:
474:
471:
466:
465:
462:
459:
456:
453:
450:
447:
444:
441:
438:
428:
413:
406:
399:
341:Ravenna Document
262:Pratulin Martyrs
196:Reasons for the
117:
110:
109:
97:
94:
80:
73:
69:
66:
60:
40:
39:
32:
21:
13795:
13794:
13790:
13789:
13788:
13786:
13785:
13784:
13755:
13754:
13753:
13748:
13716:
13707:Problem of Hell
13702:Problem of evil
13682:Omnibenevolence
13628:
13597:
13564:
13530:
13523:
13490:
13471:Neo-Lutheranism
13456:Loci Theologici
13427:
13399:
13356:
13345:Total depravity
13313:Church covenant
13284:Soli Deo gloria
13236:Supersessionism
13198:
13181:
13148:
13131:
13048:
13031:
12873:
12871:Catholic Church
12851:
12778:
12729:Semipelagianism
12676:
12587:A-millennialism
12536:
12439:
12435:Total depravity
12415:Occasion of sin
12375:
12155:
12103:
12040:
12016:Theology proper
11973:
11916:
11911:
11880:
11878:
11864:Webb, Eugene.
11840:Modern Theology
11809:Likoudis, James
11792:
11728:
11726:Further reading
11723:
11710:
11708:
11693:Transcribed in
11632:
11608:
11587:
11523:
11510:
11491:
11461:
11427:
11406:
11383:
11334:
11279:
11258:
11237:
11214:
11185:
11152:
11151:
11144:
11142:
11137:
11115:
11094:
11071:
11052:
11031:
11008:
10987:
10966:
10934:
10911:McGuckin (2011)
10898:McGuckin (2011)
10885:McGuckin (2011)
10872:
10853:
10832:
10784:
10764:
10741:
10720:
10678:
10657:
10633:
10609:
10586:
10565:
10542:
10521:
10497:
10476:
10453:
10423:
10422:
10417:
10413:
10390:
10389:
10384:
10380:
10366:
10337:
10315:
10294:
10258:
10189:
10168:
10118:
10097:
10078:
10057:
10028:
9996:
9975:
9956:
9935:
9914:
9883:
9862:
9841:
9817:
9778:
9767:
9744:
9723:
9699:
9688:
9676:
9665:
9645:
9644:
9637:
9635:
9606:
9605:
9575:
9574:
9562:"Resolution 35"
9555:
9550:
9549:
9541:
9537:
9529:
9525:
9518:
9500:
9496:
9489:
9463:
9459:
9433:
9429:
9421:
9417:
9406:
9390:
9386:
9380:Meyendorff 1996
9378:
9374:
9361:
9357:
9349:
9345:
9335:
9333:
9324:
9323:
9319:
9309:
9307:
9299:
9295:
9294:
9290:
9286:'s enthronement
9278:
9262:
9258:
9248:
9246:
9239:
9221:
9217:
9209:
9205:
9198:
9182:
9178:
9168:
9166:
9164:
9150:(1 July 2002).
9144:
9140:
9132:
9128:
9120:
9116:
9097:
9093:
9086:
9070:
9066:
9058:
9054:
9046:
9042:
9035:
9019:
9015:
9008:
8986:
8982:
8971:Siecienski 2010
8969:
8965:
8955:
8953:
8948:
8923:
8919:
8894:
8885:
8881:
8871:
8869:
8858:
8854:
8844:
8842:
8837:
8836:
8832:
8822:
8820:
8815:
8814:
8810:
8804:Wayback Machine
8795:
8791:
8785:Nersessian 2010
8779:
8775:
8756:
8747:
8732:
8718:
8714:
8697:
8689:
8685:
8677:
8673:
8665:
8659:
8644:
8638:
8634:
8628:Siecienski 2010
8626:
8622:
8614:
8605:
8600:on 2 July 2007.
8597:
8586:
8580:
8576:
8565:
8551:
8547:
8539:
8535:
8526:
8525:
8521:
8512:
8511:
8507:
8499:
8495:
8487:
8483:
8476:
8460:
8456:
8448:
8441:
8433:
8426:
8418:
8411:
8403:
8399:
8389:
8387:
8383:
8372:
8368:
8367:
8360:
8352:
8348:
8326:Meyendorff 1986
8324:
8320:
8308:
8304:
8298:Meyendorff 1996
8296:
8292:
8284:
8277:
8265:
8252:
8244:
8240:
8232:from trans. in
8223:
8219:
8211:
8207:
8199:
8195:
8191:, nn.1330–1331.
8187:
8183:
8164:
8159:
8155:
8145:
8143:
8134:
8133:
8129:
8121:
8117:
8107:Pomazansky 1984
8105:
8098:
8090:
8086:
8078:
8074:
8068:Siecienski 2010
8066:
8062:
8043:
8039:
8030:
8029:
8025:
8018:
8014:
8005:
8001:
7991:Pomazansky 1984
7989:
7978:
7971:
7957:
7953:
7945:
7934:
7926:
7913:
7901:
7892:
7885:
7881:
7873:
7866:
7858:
7841:
7831:
7829:
7824:
7823:
7819:
7809:
7807:
7802:
7801:
7797:
7792:Wayback Machine
7782:
7778:
7770:
7766:
7754:
7750:
7740:
7738:
7723:
7716:
7708:
7704:
7694:Siecienski 2010
7692:
7688:
7681:
7674:Siecienski 2010
7672:
7668:
7662:Siecienski 2010
7660:
7656:
7650:Siecienski 2010
7648:
7644:
7634:
7632:
7621:"Dominus Iesus"
7617:
7613:
7603:
7601:
7599:
7583:
7579:
7572:
7555:
7550:
7546:
7533:
7529:
7521:
7514:
7506:
7502:
7495:
7477:
7473:
7465:
7461:
7448:
7444:
7436:
7432:
7415:
7413:
7411:
7395:
7391:
7381:
7379:
7378:on 3 March 2016
7370:
7369:
7362:
7352:
7349:
7348:
7344:
7336:
7332:
7324:
7309:
7301:
7297:
7290:
7274:
7270:
7262:
7258:
7252:Siecienski 2010
7250:
7246:
7239:
7223:
7219:
7211:
7207:
7199:
7195:
7187:
7183:
7175:
7171:
7163:
7159:
7151:
7144:
7136:
7129:
7120:
7116:
7089:Meyendorff 1986
7087:
7083:
7059:
7055:
7047:
7043:
7035:
7031:
7019:
7015:
7007:
7003:
6991:
6984:
6976:
6972:
6964:
6960:
6952:
6945:
6930:
6926:
6920:Meyendorff 1996
6918:
6914:
6906:
6902:
6894:
6887:
6881:Siecienski 2010
6879:
6875:
6867:
6863:
6857:Siecienski 2010
6855:
6851:
6845:Siecienski 2010
6843:
6836:
6828:
6821:
6815:Siecienski 2010
6813:
6809:
6803:Siecienski 2010
6801:
6797:
6789:
6785:
6777:
6770:
6764:Meyendorff 1996
6762:
6758:
6752:Siecienski 2010
6750:
6746:
6735:
6731:
6723:
6719:
6711:
6707:
6699:
6695:
6665:
6661:
6653:
6649:
6641:
6637:
6618:
6617:
6604:
6592:
6588:
6582:Siecienski 2010
6580:
6576:
6568:
6564:
6554:Expositio Fidei
6551:
6547:
6541:Siecienski 2010
6539:
6535:
6529:Siecienski 2010
6527:
6523:
6517:Siecienski 2010
6515:
6511:
6505:Siecienski 2010
6503:
6496:
6490:Siecienski 2010
6488:
6484:
6476:
6469:
6463:Siecienski 2010
6461:
6457:
6445:
6441:
6433:
6429:
6421:
6414:
6406:
6399:
6391:
6382:
6374:
6367:
6359:
6355:
6347:
6343:
6335:
6331:
6323:
6319:
6311:
6302:
6289:
6280:
6264:
6258:
6254:
6245:
6241:
6228:
6224:
6216:
6212:
6204:, p. 160;
6200:
6196:
6188:, p. 142;
6184:, p. 160;
6180:
6176:
6164:
6160:
6152:
6148:
6126:
6125:
6121:
6109:
6105:
6093:
6089:
6082:
6065:
6061:
6053:
6049:
6037:
6033:
6021:
6017:
6009:
6005:
5997:
5993:
5974:
5970:
5958:
5954:
5947:
5931:
5927:
5919:
5915:
5903:
5896:
5890:Siecienski 2010
5888:
5879:
5872:
5868:
5860:
5851:
5843:
5836:
5829:
5825:
5815:
5813:
5805:
5804:
5800:
5792:
5759:
5740:
5739:
5722:
5714:
5710:
5702:
5693:
5675:
5671:
5663:
5659:
5651:
5647:
5639:
5635:
5627:
5623:
5616:
5602:
5598:
5586:
5582:
5575:
5571:
5557:
5553:
5539:
5535:
5527:
5511:
5507:
5499:
5474:
5461:
5457:
5444:
5440:
5424:
5420:
5413:
5409:
5393:
5389:
5373:
5369:
5353:
5349:
5336:
5332:
5319:
5315:
5302:
5298:
5290:
5286:
5273:
5269:
5256:
5249:
5243:Siecienski 2010
5241:
5237:
5231:Siecienski 2010
5229:
5225:
5208:
5204:
5196:
5192:
5186:Siecienski 2010
5184:
5180:
5174:Siecienski 2010
5170:NPNF2 5:331–336
5163:
5159:
5134:
5130:
5124:NPNF1 3:329–330
5117:
5113:
5096:
5092:
5086:Siecienski 2010
5084:
5080:
5063:
5059:
5042:
5038:
5032:Kärkkäinen 2010
5030:
5026:
5020:Siecienski 2010
5018:
5014:
5008:Revelation 22:1
5006:
5002:
4994:
4990:
4975:
4971:
4963:
4959:
4951:
4947:
4939:
4935:
4922:
4918:
4910:
4906:
4898:
4887:
4883:, pp. 4–6.
4881:Siecienski 2010
4879:
4872:
4864:
4855:
4851:, pp. 4–5.
4849:Siecienski 2010
4847:
4843:
4835:
4831:
4823:
4819:
4811:, p. 181;
4809:Meyendorff 1987
4803:
4799:
4791:
4787:
4778:
4777:
4773:
4765:
4761:
4756:
4751:
4750:
4744:
4740:
4707:
4703:
4692:
4685:
4663:
4659:
4653:
4649:
4643:
4639:
4602:
4598:
4587:
4583:
4576:
4573:
4569:
4552:
4548:
4530:
4526:
4521:
4517:
4506:
4502:
4496:through the Son
4492:
4488:
4473:
4469:
4460:
4456:
4445:
4441:
4430:
4426:
4417:
4413:
4396:
4392:
4366:
4362:
4351:
4347:
4342:
4337:
4314:
4307:
4304:
4258:
4254:
4227:
4154:
4134:
4067:
4046:Catholic Church
4038:
4010:
4008:Catholic Church
3983:
3963:
3813:
3753:through the Son
3745:Apostles' Creed
3736:
3718:considered the
3688:
3596:
3590:
3585:
3552:
3536:
3530:
3513:
3435:
3416:
3414:Modern theology
3363:
3322:Laetentur Caeli
3239:Symbol of Faith
3235:
3206:
3202:
3194:
3160:Mark of Ephesus
3156:Gregory Palamas
3136:
3124:Sergei Bulgakov
3092:
3086:
3074:Moravian Church
3047:
2981:
2906:Jürgen Moltmann
2844:
2842:Catholic Church
2839:
2804:
2787:
2770:Laetentur Caeli
2725:Benozzo Gozzoli
2682:
2653:
2647:
2620:Since then the
2611:Council of Bari
2572:
2521:Sergei Bulgakov
2481:
2423:
2396:John Meyendorff
2328:through the Son
2247:Pepin the Short
2231:
2210:
2199:
2196:Pope Theodore I
2188:
2173:
2147:
2014:the Latin verb
1932:Sergei Bulgakov
1857:
1776:
1759:
1753:
1690:
1684:
1678:— being born).
1574:The Greek word
1563:
1553:
1543:
1536:
1526:
1516:
1509:
1500:
1491:
1484:
1474:
1464:
1457:
1447:
1437:
1430:
1420:
1410:
1403:
1394:
1385:
1361:were present).
1340:
1318:
1296:
1287:numquam recedit
1281:semper procedat
1190:
1161:
1146:
1142:
1122:
1084:
1081:
1043:
971:
965:
960:
893:
888:
882:
830:Vladimir Lossky
826:Mark of Ephesus
767:
634:Greek original
626:
496:
489:
485:
468:
435:
431:
417:
388:
387:
318:
306:
305:
281:Council of Bari
276:
268:
267:
245:
237:
236:
226:differing views
209:differing views
205:Papal supremacy
200:
189:
188:
166:
156:
147:Catholic Church
95:
81:
70:
64:
61:
53:help improve it
50:
41:
37:
28:
23:
22:
18:Filioque clause
15:
12:
11:
5:
13793:
13783:
13782:
13777:
13772:
13767:
13750:
13749:
13747:
13746:
13733:
13732:
13727:
13721:
13718:
13717:
13715:
13714:
13709:
13704:
13699:
13694:
13689:
13684:
13679:
13674:
13669:
13664:
13659:
13654:
13648:
13646:
13642:
13641:
13638:
13637:
13634:
13633:
13630:
13629:
13627:
13626:
13624:Restorationism
13621:
13616:
13611:
13605:
13603:
13599:
13598:
13596:
13595:
13590:
13585:
13580:
13574:
13572:
13566:
13565:
13563:
13562:
13560:Predestination
13557:
13552:
13547:
13542:
13536:
13534:
13525:
13524:
13522:
13521:
13516:
13511:
13506:
13500:
13498:
13496:Pentecostalist
13492:
13491:
13489:
13488:
13483:
13478:
13473:
13468:
13463:
13458:
13453:
13448:
13443:
13437:
13435:
13429:
13428:
13426:
13425:
13420:
13415:
13409:
13407:
13401:
13400:
13398:
13397:
13392:
13387:
13382:
13377:
13372:
13366:
13364:
13358:
13357:
13355:
13354:
13353:
13352:
13347:
13342:
13337:
13332:
13327:
13317:
13316:
13315:
13310:
13300:
13298:Fundamentalism
13295:
13291:Solus Christus
13287:
13280:
13277:Sola scriptura
13273:
13266:
13252:
13251:
13250:
13243:Evangelicalism
13240:
13239:
13238:
13233:
13228:
13218:
13212:
13210:
13200:
13199:
13187:
13186:
13183:
13182:
13180:
13179:
13174:
13169:
13164:
13159:
13153:
13150:
13149:
13137:
13136:
13133:
13132:
13130:
13129:
13124:
13119:
13114:
13109:
13104:
13099:
13094:
13089:
13084:
13079:
13074:
13069:
13064:
13059:
13053:
13050:
13049:
13037:
13036:
13033:
13032:
13030:
13029:
13024:
13022:Ultramontanism
13019:
13014:
13009:
13004:
12999:
12994:
12989:
12984:
12979:
12974:
12969:
12964:
12959:
12954:
12949:
12944:
12939:
12934:
12932:Infant baptism
12929:
12924:
12919:
12914:
12909:
12907:Traditionalism
12904:
12899:
12894:
12889:
12884:
12878:
12875:
12874:
12859:
12853:
12852:
12850:
12849:
12844:
12839:
12834:
12829:
12824:
12819:
12814:
12809:
12804:
12799:
12794:
12788:
12786:
12780:
12779:
12777:
12776:
12771:
12766:
12761:
12756:
12751:
12746:
12741:
12736:
12731:
12726:
12721:
12716:
12711:
12706:
12701:
12696:
12690:
12688:
12682:
12681:
12678:
12677:
12675:
12674:
12669:
12664:
12659:
12654:
12649:
12644:
12639:
12634:
12629:
12624:
12619:
12610:
12608:Apocalypticism
12605:
12600:
12595:
12590:
12575:Millenarianism
12572:
12567:
12562:
12557:
12552:
12546:
12544:
12538:
12537:
12535:
12534:
12529:
12524:
12522:Full communion
12519:
12514:
12509:
12504:
12503:
12502:
12492:
12486:
12481:
12479:Congregational
12472:
12467:
12466:
12465:
12460:
12449:
12447:
12441:
12440:
12438:
12437:
12432:
12427:
12422:
12417:
12412:
12405:
12400:
12395:
12389:
12387:
12381:
12380:
12377:
12376:
12374:
12373:
12372:
12371:
12361:
12356:
12351:
12346:
12344:Sanctification
12341:
12336:
12331:
12326:
12321:
12316:
12314:Reconciliation
12311:
12309:Recapitulation
12306:
12304:Predestination
12301:
12296:
12289:
12284:
12279:
12277:Means of grace
12274:
12269:
12264:
12263:
12262:
12257:
12247:
12242:
12237:
12232:
12225:
12220:
12215:
12210:
12205:
12200:
12195:
12190:
12185:
12180:
12175:
12169:
12163:
12157:
12156:
12154:
12153:
12148:
12143:
12138:
12133:
12128:
12123:
12117:
12115:
12109:
12108:
12105:
12104:
12102:
12101:
12096:
12090:
12085:
12080:
12078:Christocentric
12075:
12070:
12065:
12056:
12050:
12048:
12042:
12041:
12039:
12038:
12033:
12028:
12023:
12018:
12013:
12011:Theocentricism
12008:
12003:
11998:
11993:
11987:
11981:
11975:
11974:
11972:
11971:
11966:
11964:Law and Gospel
11961:
11956:
11951:
11946:
11941:
11935:
11933:
11924:
11918:
11917:
11910:
11909:
11902:
11895:
11887:
11877:
11876:
11869:
11862:
11855:
11850:Reid, Duncan.
11848:
11832:
11817:Thomas Aquinas
11806:
11796:
11790:
11775:
11768:Cursus Honorum
11764:
11757:
11746:
11737:
11729:
11727:
11724:
11722:
11721:
11717:Commentary on
11668:
11647:
11636:
11630:
11616:Vischer, Lukas
11612:
11606:
11591:
11585:
11570:
11551:
11542:
11508:
11495:
11489:
11474:
11465:
11459:
11442:
11440:. Vol. 4.
11431:
11425:
11410:
11404:
11387:
11381:
11366:
11349:
11338:
11332:
11317:
11283:
11277:
11262:
11256:
11241:
11235:
11218:
11212:
11189:
11183:
11170:
11119:
11113:
11098:
11092:
11075:
11069:
11056:
11050:
11035:
11029:
11012:
11006:
10991:
10985:
10970:
10964:
10947:
10938:
10932:
10917:
10916:
10915:
10902:
10889:
10870:
10857:
10851:
10836:
10830:
10805:
10788:
10782:
10769:
10762:
10745:
10739:
10724:
10718:
10701:
10700:
10699:
10697:, p. 172.
10676:
10661:
10655:
10643:, ed. (2010).
10637:
10631:
10613:
10607:
10590:
10584:
10569:
10563:
10546:
10540:
10534:. Peter Lang.
10525:
10519:
10501:
10495:
10480:
10474:
10457:
10451:
10436:
10409:Church History
10403:
10370:
10364:
10349:
10335:
10320:
10313:
10298:
10292:
10277:
10256:
10243:
10226:
10193:
10187:
10172:
10166:
10151:
10122:
10116:
10101:
10096:978-0898707465
10095:
10082:
10076:
10061:
10055:
10032:
10026:
10011:
10010:
10009:
9994:
9979:
9973:
9960:
9954:
9939:
9933:
9918:
9912:
9887:
9881:
9866:
9860:
9845:
9839:
9822:
9771:
9765:
9748:
9742:
9727:
9721:
9704:
9681:
9658:
9619:
9593:"Resolution 6"
9588:
9556:
9554:
9551:
9548:
9547:
9535:
9523:
9516:
9494:
9487:
9457:
9427:
9425:, p. 228.
9415:
9404:
9384:
9372:
9355:
9343:
9317:
9288:
9276:
9256:
9237:
9215:
9203:
9196:
9176:
9162:
9138:
9126:
9114:
9091:
9084:
9064:
9062:, p. 109.
9052:
9050:, p. 168.
9040:
9033:
9013:
9006:
8980:
8963:
8917:
8893:Abstracted in
8879:
8852:
8830:
8808:
8789:
8783:, p. 38;
8773:
8745:
8730:
8712:
8683:
8671:
8657:
8632:
8620:
8616:Zizioulas 1996
8603:
8574:
8563:
8545:
8541:Krikorian 2010
8533:
8519:
8505:
8493:
8491:, p. 119.
8481:
8474:
8454:
8452:, p. 148.
8439:
8424:
8422:, p. 208.
8409:
8407:, p. 209.
8397:
8358:
8356:, p. 209.
8354:Balthasar 2005
8346:
8318:
8314:God in Trinity
8302:
8300:, p. 178.
8290:
8286:McGuckin 2011b
8275:
8250:
8238:
8217:
8215:, p. 177.
8205:
8203:, p. 176.
8193:
8181:
8153:
8127:
8115:
8096:
8084:
8072:
8060:
8037:
8023:
8012:
7999:
7976:
7969:
7951:
7949:, p. 163.
7932:
7911:
7890:
7879:
7864:
7839:
7817:
7795:
7776:
7764:
7748:
7714:
7702:
7686:
7666:
7654:
7642:
7611:
7597:
7577:
7570:
7544:
7527:
7512:
7510:, p. 104.
7500:
7493:
7471:
7459:
7442:
7440:, p. 163.
7430:
7409:
7389:
7360:
7342:
7340:, p. 314.
7330:
7307:
7295:
7288:
7268:
7264:Fortescue 1911
7256:
7254:, p. 103.
7244:
7237:
7217:
7215:, p. 171.
7205:
7201:Fortescue 1908
7193:
7191:, p. 157.
7181:
7169:
7167:, p. 144.
7157:
7155:, p. 168.
7142:
7140:, p. 113.
7138:Papadakis 1997
7127:
7114:
7107:of the Spirit
7081:
7053:
7041:
7029:
7013:
7011:, p. 121.
7001:
6982:
6970:
6958:
6943:
6924:
6912:
6910:, p. 364.
6900:
6898:, p. 238.
6885:
6873:
6861:
6849:
6834:
6832:, p. 237.
6819:
6807:
6795:
6793:, p. 315.
6783:
6768:
6756:
6744:
6742:, (PG 91:136).
6729:
6717:
6705:
6703:, p. 158.
6693:
6659:
6647:
6635:
6602:
6600:, p. 119)
6598:Farrelly (2005
6586:
6574:
6562:
6545:
6533:
6521:
6509:
6494:
6482:
6467:
6455:
6439:
6427:
6425:, p. 142.
6412:
6410:, p. 220.
6397:
6380:
6378:, p. 340.
6365:
6361:Marthaler 2001
6353:
6341:
6329:
6317:
6300:
6278:
6252:
6250:, (PG 75:585).
6239:
6222:
6210:
6208:, p. 362.
6194:
6174:
6158:
6146:
6119:
6117:, p. 360.
6103:
6099:Panicker (2002
6087:
6080:
6059:
6047:
6031:
6015:
6013:, p. 323.
6003:
6001:, p. 254.
5991:
5968:
5952:
5945:
5925:
5913:
5894:
5877:
5866:
5849:
5847:, p. 400.
5845:Thiselton 2013
5834:
5823:
5807:"Nicene Creed"
5798:
5757:
5720:
5708:
5691:
5685:(in Italian).
5683:homolaicus.com
5669:
5657:
5655:, p. 162.
5645:
5643:, p. 255.
5633:
5621:
5614:
5596:
5580:
5569:
5551:
5533:
5525:
5505:
5472:
5455:
5438:
5418:
5407:
5387:
5367:
5347:
5345:, p. 358.
5339:Adversus Arium
5330:
5313:
5296:
5294:, p. 157.
5284:
5267:
5247:
5235:
5223:
5202:
5190:
5178:
5157:
5128:
5111:
5109:, p. 133)
5090:
5078:
5074:Anderson (1980
5057:
5053:Anderson (1980
5036:
5034:, p. 276.
5024:
5012:
5000:
4988:
4969:
4957:
4945:
4933:
4916:
4904:
4885:
4870:
4853:
4841:
4829:
4827:, p. 188.
4817:
4807:, p. 44;
4797:
4785:
4771:
4758:
4757:
4755:
4752:
4749:
4748:
4738:
4701:
4683:
4657:
4647:
4637:
4596:
4581:
4567:
4546:
4524:
4515:
4510:Libri Carolini
4500:
4497:
4486:
4475:Boulnois (2003
4467:
4454:
4439:
4424:
4420:Plested (2011)
4411:
4399:Percival (1900
4390:
4360:
4344:
4343:
4341:
4338:
4336:
4333:
4332:
4331:
4326:
4320:
4319:
4303:
4300:
4295:Church Fathers
4291:theologoumenon
4226:
4223:
4214:
4213:
4202:
4195:
4192:
4188:
4184:
4180:
4153:
4150:
4133:
4130:
4114:Rowan Williams
4066:
4063:
4037:
4034:
4009:
4006:
3982:
3979:
3962:
3957:
3851:John Zizioulas
3812:
3809:
3735:
3732:
3687:
3681:
3656:John Zizioulas
3589:
3586:
3584:
3581:
3551:
3548:
3532:Main article:
3529:
3526:
3451:Kallistos Ware
3433:Vasily Bolotov
3415:
3412:
3362:
3359:
3338:
3337:
3333:
3330:Cantate Domino
3326:
3317:
3313:
3306:
3234:
3231:
3192:
3135:
3132:
3112:John Romanides
3088:Main article:
3085:
3082:
3046:
3043:
2980:
2977:
2868:Union of Brest
2843:
2840:
2838:
2835:
2803:
2800:
2786:
2783:
2744:Ottoman Empire
2699:Pope Martin IV
2649:Main article:
2646:
2643:
2571:
2568:
2518:
2493:and Patriarch
2480:
2477:
2427: 795–816
2400:John Romanides
2353:Felix of Urgel
2329:
2322:Libri Carolini
2309:Libri Carolini
2230:
2227:
2214: 649–653
2203: 642–649
2192: 642–653
2172:
2169:
2166:
2156:
2152:
2146:
2143:
2132:Pope Gregory I
2127:
2072:
1988:, king of the
1942:
1936:Priscillianist
1856:
1853:
1828:Toledo I synod
1775:
1772:
1752:
1749:
1741:Philippe Labbe
1683:
1680:
1648:, of not only
1567:
1566:
1561:
1551:
1540:
1539:
1534:
1524:
1513:
1512:
1507:
1498:
1488:
1487:
1482:
1472:
1461:
1460:
1455:
1445:
1434:
1433:
1428:
1418:
1407:
1406:
1401:
1392:
1359:Pope Damasus I
1336:Main article:
1328:(miniature in
1317:
1314:
1295:
1292:
1226:Moralia in Iob
1221:Pope Gregory I
1191: 280–365
1162: 338–397
1121:
1118:
1079:
1042:
1039:
964:
961:
959:
958:Church Fathers
956:
935:
934:
931:
920:Gospel of John
892:
889:
884:Main article:
881:
878:
794:
793:
790:
787:
780:
766:
763:
760:
759:
756:
750:
745:
737:
734:ἐκπορευόμενον,
732:
723:
722:
719:
716:
699:
698:
695:
688:
680:
679:
676:
669:
661:
660:
657:
650:
642:
641:
638:
635:
625:
622:
595:God the Father
556:Latin Churches
419:
418:
416:
415:
408:
401:
393:
390:
389:
386:
385:
380:
375:
370:
365:
360:
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344:
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239:
238:
235:
234:
229:
217:
212:
201:
195:
194:
191:
190:
187:
186:
180:
177:Photian schism
174:
171:Acacian schism
167:
162:
161:
158:
157:
155:
154:
149:
143:
140:
139:
135:
134:
128:
127:
119:
118:
83:
82:
44:
42:
35:
26:
9:
6:
4:
3:
2:
13792:
13781:
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13763:
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13543:
13541:
13538:
13537:
13535:
13533:
13526:
13520:
13517:
13515:
13512:
13510:
13509:Faith healing
13507:
13505:
13502:
13501:
13499:
13497:
13493:
13487:
13484:
13482:
13479:
13477:
13474:
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13469:
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13439:
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13430:
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13416:
13414:
13411:
13410:
13408:
13406:
13402:
13396:
13393:
13391:
13388:
13386:
13385:Center church
13383:
13381:
13378:
13376:
13375:Branch theory
13373:
13371:
13368:
13367:
13365:
13363:
13359:
13351:
13348:
13346:
13343:
13341:
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13224:
13223:
13222:
13219:
13217:
13214:
13213:
13211:
13209:
13205:
13201:
13197:
13196:Protestantism
13192:
13188:
13178:
13175:
13173:
13172:Monothelitism
13170:
13168:
13165:
13163:
13162:Monophysitism
13160:
13158:
13155:
13154:
13151:
13147:
13142:
13138:
13128:
13125:
13123:
13120:
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13020:
13018:
13015:
13013:
13010:
13008:
13005:
13003:
13000:
12998:
12995:
12993:
12992:Sacerdotalism
12990:
12988:
12987:Real presence
12985:
12983:
12980:
12978:
12975:
12973:
12970:
12968:
12965:
12963:
12960:
12958:
12955:
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12765:
12762:
12760:
12757:
12755:
12752:
12750:
12747:
12745:
12742:
12740:
12739:Scholasticism
12737:
12735:
12732:
12730:
12727:
12725:
12724:Caesaropapism
12722:
12720:
12717:
12715:
12712:
12710:
12709:Apostolic Age
12707:
12705:
12702:
12700:
12697:
12695:
12692:
12691:
12689:
12687:
12683:
12673:
12672:War in Heaven
12670:
12668:
12665:
12663:
12660:
12658:
12657:Second Coming
12655:
12653:
12650:
12648:
12647:New Jerusalem
12645:
12643:
12642:Millennialism
12640:
12638:
12637:Last Judgment
12635:
12633:
12630:
12628:
12625:
12623:
12620:
12618:
12614:
12611:
12609:
12606:
12604:
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12345:
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12312:
12310:
12307:
12305:
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12300:
12297:
12295:
12294:
12290:
12288:
12287:Mortification
12285:
12283:
12280:
12278:
12275:
12273:
12272:Justification
12270:
12268:
12265:
12261:
12258:
12256:
12253:
12252:
12251:
12248:
12246:
12245:Glorification
12243:
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12231:
12230:
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12149:
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12142:
12141:Fallen angels
12139:
12137:
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12055:
12052:
12051:
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12047:
12043:
12037:
12034:
12032:
12029:
12027:
12026:Impassibility
12024:
12022:
12019:
12017:
12014:
12012:
12009:
12007:
12004:
12002:
11999:
11997:
11994:
11992:
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11631:9782825406625
11627:
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11527:
11521:
11520:goecities.com
11517:
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11490:9780195372045
11486:
11482:
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11475:
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11462:
11460:9780860120063
11456:
11452:
11448:
11447:"Holy Spirit"
11443:
11439:
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10871:9781405185394
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10656:9780664231361
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10564:9780203319017
10560:
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10541:9783631581216
10537:
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10410:
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10336:9780195372045
10332:
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10257:9780195372045
10253:
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10077:9780716204336
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9896:
9895:
9888:
9884:
9878:
9874:
9873:
9867:
9863:
9857:
9853:
9852:
9851:The Comforter
9846:
9842:
9836:
9832:
9828:
9823:
9816:
9812:
9808:
9804:
9800:
9796:
9792:
9788:
9784:
9777:
9772:
9768:
9762:
9758:
9754:
9749:
9745:
9739:
9735:
9734:
9728:
9724:
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9714:
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9705:
9698:
9694:
9687:
9682:
9675:
9671:
9664:
9659:
9655:
9649:
9633:
9629:
9625:
9624:"Resolutions"
9620:
9616:
9610:
9602:
9598:
9594:
9589:
9585:
9579:
9571:
9567:
9563:
9558:
9557:
9545:, p. 53.
9544:
9539:
9533:, p. 92.
9532:
9531:Bulgakov 2004
9527:
9519:
9517:9780814624616
9513:
9509:
9505:
9498:
9490:
9484:
9480:
9475:
9474:
9468:
9461:
9453:
9449:
9445:
9441:
9437:
9431:
9424:
9419:
9412:
9407:
9401:
9397:
9396:
9388:
9382:, p. 37.
9381:
9376:
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9352:
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9331:
9327:
9321:
9305:
9298:
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9193:
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9188:
9180:
9165:
9159:
9155:
9154:
9149:
9142:
9135:
9134:Moltmann 1993
9130:
9124:, p. 11.
9123:
9122:Guretzki 2009
9118:
9110:
9106:
9102:
9095:
9087:
9081:
9077:
9076:
9068:
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8928:
8921:
8913:
8909:
8905:
8901:
8897:
8890:
8883:
8868:on 7 May 2012
8867:
8863:
8856:
8840:
8834:
8818:
8812:
8805:
8801:
8798:
8793:
8787:, p. 33.
8786:
8782:
8781:Campbell 2009
8777:
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8752:
8750:
8741:
8737:
8733:
8731:9780195372045
8727:
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8703:geocities.com
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8564:9781561250189
8560:
8556:
8549:
8542:
8537:
8529:
8523:
8515:
8509:
8502:
8497:
8490:
8489:Guretzki 2009
8485:
8477:
8475:9780567050595
8471:
8467:
8466:
8458:
8451:
8450:Bulgakov 2004
8446:
8444:
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8235:
8231:
8230:NAOCTC (2003)
8227:
8221:
8214:
8209:
8202:
8197:
8190:
8185:
8177:
8176:Paragraph 246
8173:
8169:
8168:
8162:
8157:
8141:
8137:
8131:
8124:
8119:
8112:
8108:
8103:
8101:
8093:
8088:
8081:
8076:
8069:
8064:
8056:
8052:
8048:
8041:
8033:
8027:
8021:
8016:
8009:
8003:
7996:
7992:
7987:
7985:
7983:
7981:
7972:
7970:9781885652812
7966:
7962:
7955:
7948:
7943:
7941:
7939:
7937:
7930:, p. 63.
7929:
7924:
7922:
7920:
7918:
7916:
7908:
7904:
7899:
7897:
7895:
7888:
7883:
7877:, p. 12.
7876:
7875:Guretzki 2009
7871:
7869:
7862:, "Filioque".
7861:
7856:
7854:
7852:
7850:
7848:
7846:
7844:
7827:
7821:
7805:
7799:
7793:
7789:
7786:
7780:
7773:
7768:
7761:
7758:, res. 35.3;
7757:
7752:
7736:
7732:
7728:
7721:
7719:
7711:
7706:
7699:
7695:
7690:
7679:
7675:
7670:
7663:
7658:
7651:
7646:
7630:
7626:
7622:
7615:
7600:
7594:
7590:
7589:
7581:
7573:
7567:
7563:
7559:
7548:
7541:
7537:
7531:
7524:
7519:
7517:
7509:
7508:Bulgakov 2004
7504:
7496:
7490:
7486:
7482:
7475:
7468:
7463:
7451:
7446:
7439:
7434:
7427:
7425:
7412:
7410:9781498200431
7406:
7402:
7401:
7393:
7377:
7373:
7367:
7365:
7356:
7346:
7339:
7334:
7327:
7322:
7320:
7318:
7316:
7314:
7312:
7305:, p. 76.
7304:
7299:
7291:
7285:
7281:
7280:
7272:
7265:
7260:
7253:
7248:
7240:
7238:9789004108110
7234:
7230:
7229:
7221:
7214:
7209:
7202:
7197:
7190:
7185:
7179:, p. 80.
7178:
7177:Bulgakov 2004
7173:
7166:
7165:Bulgakov 2004
7161:
7154:
7149:
7147:
7139:
7134:
7132:
7124:
7118:
7110:
7106:
7102:
7098:
7094:
7090:
7085:
7078:
7074:
7070:
7066:
7062:
7057:
7050:
7049:Chadwick 2003
7045:
7038:
7033:
7026:
7022:
7017:
7010:
7005:
6998:
6994:
6989:
6987:
6979:
6974:
6967:
6962:
6956:, "Filioque".
6955:
6950:
6948:
6939:
6935:
6928:
6921:
6916:
6909:
6904:
6897:
6892:
6890:
6883:, p. 93.
6882:
6877:
6870:
6865:
6858:
6853:
6846:
6841:
6839:
6831:
6826:
6824:
6817:, p. 91.
6816:
6811:
6805:, p. 90.
6804:
6799:
6792:
6787:
6780:
6775:
6773:
6766:, p. 38.
6765:
6760:
6754:, p. 92.
6753:
6748:
6741:
6740:
6733:
6727:, p. 99.
6726:
6721:
6714:
6713:Bulgakov 2004
6709:
6702:
6697:
6689:
6683:
6677:
6672:
6668:
6663:
6656:
6651:
6644:
6639:
6631:
6630:Paragraph 248
6627:
6623:
6622:
6615:
6613:
6611:
6609:
6607:
6599:
6595:
6590:
6584:, p. 49.
6583:
6578:
6571:
6570:Boulnois 2003
6566:
6559:
6555:
6549:
6542:
6537:
6530:
6525:
6518:
6513:
6507:, p. 57.
6506:
6501:
6499:
6492:, p. 53.
6491:
6486:
6479:
6474:
6472:
6465:, p. 88.
6464:
6459:
6452:
6448:
6443:
6436:
6431:
6424:
6419:
6417:
6409:
6404:
6402:
6394:
6389:
6387:
6385:
6377:
6372:
6370:
6362:
6357:
6351:, p. 95.
6350:
6349:Bulgakov 2004
6345:
6338:
6337:Guretzki 2009
6333:
6327:, p. 90.
6326:
6325:Bulgakov 2004
6321:
6314:
6309:
6307:
6305:
6297:
6293:
6287:
6285:
6283:
6274:
6270:
6269:wlsessays.net
6263:
6256:
6249:
6243:
6236:
6232:
6226:
6219:
6214:
6207:
6203:
6198:
6191:
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6178:
6171:
6167:
6162:
6155:
6150:
6143:
6139:
6138:Paragraph 193
6135:
6131:
6130:
6123:
6116:
6112:
6107:
6100:
6096:
6091:
6083:
6077:
6073:
6069:
6063:
6056:
6051:
6044:
6040:
6039:Percival 1900
6035:
6028:
6024:
6023:Percival 1900
6019:
6012:
6007:
6000:
5995:
5987:
5983:
5979:
5972:
5965:
5964:Fifth Century
5961:
5956:
5948:
5942:
5938:
5937:
5929:
5922:
5917:
5910:
5906:
5905:Percival 1900
5901:
5899:
5892:, p. 59.
5891:
5886:
5884:
5882:
5875:
5870:
5864:, p. 98.
5863:
5858:
5856:
5854:
5846:
5841:
5839:
5832:
5827:
5812:
5808:
5802:
5795:
5790:
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5782:
5780:
5778:
5776:
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5772:
5770:
5768:
5766:
5764:
5762:
5753:
5752:Paragraph 247
5749:
5745:
5744:
5737:
5735:
5733:
5731:
5729:
5727:
5725:
5718:, p. 84.
5717:
5712:
5705:
5700:
5698:
5696:
5688:
5684:
5680:
5673:
5666:
5661:
5654:
5653:Percival 1900
5649:
5642:
5637:
5631:, p. 89.
5630:
5625:
5617:
5615:9788888163543
5611:
5607:
5600:
5594:
5590:
5584:
5578:
5573:
5564:
5563:
5555:
5546:
5545:
5537:
5528:
5522:
5518:
5517:
5509:
5502:
5497:
5495:
5493:
5491:
5489:
5487:
5485:
5483:
5481:
5479:
5477:
5469:
5465:
5459:
5452:
5448:
5442:
5436:
5435:NAOCTC (2003)
5433:), quoted in
5432:
5428:
5422:
5416:
5411:
5405:
5404:NAOCTC (2003)
5402:), quoted in
5401:
5397:
5391:
5385:
5384:NAOCTC (2003)
5382:), quoted in
5381:
5377:
5371:
5365:
5364:NAOCTC (2003)
5362:), quoted in
5361:
5357:
5351:
5344:
5340:
5334:
5327:
5326:ANF 3:607–609
5323:
5317:
5310:
5306:
5300:
5293:
5288:
5281:
5280:ANF 3:600–601
5277:
5271:
5264:
5263:ANF 3:599–600
5260:
5254:
5252:
5245:, p. 50.
5244:
5239:
5232:
5227:
5220:
5216:
5212:
5206:
5199:
5198:Bulgakov 2004
5194:
5187:
5182:
5175:
5171:
5167:
5161:
5154:
5150:
5146:
5142:
5138:
5132:
5125:
5121:
5115:
5108:
5104:
5100:
5094:
5088:, p. 40.
5087:
5082:
5076:, p. 75)
5075:
5071:
5070:NPNF2 8:29–30
5067:
5061:
5055:, p. 72)
5054:
5050:
5046:
5040:
5033:
5028:
5022:, p. 17.
5021:
5016:
5009:
5004:
4997:
4992:
4986:
4982:
4978:
4973:
4966:
4961:
4954:
4949:
4942:
4941:Galatians 4:6
4937:
4931:, p. 93)
4930:
4926:
4920:
4913:
4908:
4901:
4896:
4894:
4892:
4890:
4882:
4877:
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4867:
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4858:
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4833:
4826:
4821:
4814:
4810:
4806:
4801:
4795:
4789:
4781:
4775:
4769:, p. 70.
4768:
4763:
4759:
4742:
4735:
4733:
4721:
4711:
4705:
4697:
4690:
4688:
4680:
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4626:
4622:
4618:
4614:
4610:
4606:
4600:
4592:
4585:
4571:
4564:
4561:, that He is
4560:
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4550:
4528:
4519:
4511:
4504:
4495:
4490:
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4476:
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4369:
4364:
4349:
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4330:
4327:
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4299:
4296:
4292:
4288:
4284:
4280:
4274:
4270:
4266:
4264:
4250:
4248:
4244:
4241:situation of
4240:
4236:
4232:
4222:
4219:
4211:
4207:
4203:
4200:
4196:
4193:
4189:
4185:
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4178:
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4174:
4169:
4167:
4163:
4159:
4149:
4147:
4143:
4140:examined the
4139:
4129:
4125:
4123:
4119:
4115:
4111:
4107:
4106:Robert Runcie
4103:
4099:
4095:
4091:
4086:
4084:
4078:
4076:
4072:
4062:
4060:
4056:
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4047:
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4033:
4031:
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4026:Bartholomew I
4023:
4019:
4015:
4005:
4003:
3999:
3994:
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3988:
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3912:
3908:
3906:
3900:
3892:
3882:
3878:
3875:
3863:
3862:ekporeuesthai
3852:
3847:
3845:
3835:
3833:
3821:
3818:
3808:
3806:
3802:
3798:
3794:
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3709:
3705:
3699:
3697:
3693:
3686:
3680:
3666:
3661:
3657:
3654:Metropolitan
3652:
3649:
3643:ἐκπορευόμενον
3627:
3625:
3610:In 1995, the
3608:
3605:
3601:
3595:
3580:
3578:
3574:
3571:
3570:
3565:
3561:
3557:
3547:
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3535:
3525:
3523:
3519:
3511:
3507:
3503:
3501:
3497:
3493:
3489:
3484:
3479:
3477:
3476:The Comforter
3472:
3469:
3465:
3461:
3457:
3452:
3448:
3443:
3439:
3434:
3430:
3426:
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3409:
3408:
3403:
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3389:
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3378:
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3355:
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3318:
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3311:
3307:
3304:
3300:
3299:
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3291:
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3277:
3273:
3269:
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3262:
3260:
3259:
3253:
3248:
3244:
3240:
3230:
3228:
3224:
3220:
3216:
3212:
3209:According to
3201:
3197:
3191:
3187:
3185:
3181:
3177:
3173:
3169:
3165:
3161:
3157:
3153:
3149:
3145:
3141:
3131:
3129:
3125:
3121:
3117:
3113:
3109:
3105:
3099:
3097:
3091:
3081:
3079:
3075:
3070:
3068:
3064:
3060:
3056:
3052:
3045:Protestantism
3042:
3040:
3036:
3031:
3029:
3025:
3021:
3017:
3013:
3008:
3006:
3002:
2998:
2994:
2990:
2986:
2976:
2974:
2970:
2966:
2960:ἐκπορευόμενον
2950:
2946:
2940:ἐκπορευόμενον
2936:
2931:
2929:
2927:
2915:
2911:
2907:
2903:
2899:
2893:
2891:
2887:
2886:
2885:Dominus Iesus
2881:
2877:
2872:
2869:
2864:
2861:
2857:
2853:
2849:
2834:
2830:
2824:
2819:
2815:
2810:
2799:
2797:
2793:
2782:
2780:
2774:
2771:
2765:
2758:
2754:
2749:
2745:
2741:
2737:
2733:
2726:
2721:
2717:
2713:
2710:
2708:
2704:
2700:
2694:
2689:
2680:
2676:
2671:
2668:
2665:
2659:
2652:
2642:
2640:
2635:
2633:
2630:except where
2629:
2624:
2618:
2616:
2612:
2607:
2601:
2596:
2592:
2588:
2584:
2579:
2577:
2567:
2565:
2560:
2557:
2551:
2547:
2543:
2539:
2534:
2530:
2527:
2522:
2516:
2512:
2509:
2504:
2500:
2496:
2492:
2487:
2476:
2474:
2469:
2463:
2456:
2452:
2446:
2440:
2434:
2432:
2420:
2415:
2410:
2405:
2401:
2397:
2392:
2389:
2385:
2380:
2375:
2370:
2367:
2362:
2358:
2354:
2350:
2346:
2342:
2337:
2331:
2327:
2323:
2317:
2311:
2310:
2303:
2297:
2294:
2293:Pope Adrian I
2290:
2286:
2281:
2278:
2277:Latin liturgy
2273:
2268:
2263:
2258:
2257:Constantine V
2253:
2248:
2243:
2241:
2237:
2226:
2223:
2219:
2218:Monothelitism
2208:
2207:Pope Martin I
2197:
2186:
2177:
2168:
2164:
2161:
2154:
2150:
2142:
2139:
2133:
2129:
2125:
2123:
2119:
2115:
2111:
2107:
2103:
2098:
2095:
2090:
2086:
2082:
2077:
2070:
2068:
2063:
2058:
2055:
2049:
2044:
2039:
2036:
2024:
2018:
2013:
2008:
2005:
2003:
2002:Monothelitism
1999:
1995:
1991:
1990:Salian Franks
1987:
1983:
1978:
1972:
1969:
1967:
1963:
1959:
1955:
1950:
1944:
1940:
1937:
1933:
1928:
1926:
1922:
1918:
1903:
1898:
1893:
1888:
1874:
1852:
1850:
1846:
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1835:
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1829:
1824:
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1814:
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1770:
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1758:
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1746:
1742:
1738:
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1719:
1713:
1711:
1707:
1703:
1697:
1693:
1689:
1679:
1647:
1642:
1636:
1630:
1629:ekporeuesthai
1624:
1623:ekporeuesthai
1612:
1600:
1594:
1593:
1586:
1585:ekporeuomenon
1579:
1578:ἐκπορευόμενον
1572:
1562:
1557:
1552:
1542:
1541:
1535:
1530:
1525:
1515:
1514:
1508:
1504:
1499:
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1483:
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1473:
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1456:
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1409:
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1398:
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1371:
1366:
1362:
1360:
1356:
1351:
1349:
1345:
1339:
1331:
1327:
1322:
1313:
1309:
1304:
1303:Aidan Nichols
1300:
1291:
1288:
1282:
1276:
1270:
1264:
1257:
1252:
1249:Later in his
1247:
1245:
1240:
1233:
1228:
1227:
1222:
1218:
1215:
1212:
1207:
1202:
1199:
1194:
1185:
1181:
1176:
1174:
1169:
1167:
1156:
1152:
1137:
1132:
1129:
1120:Latin Fathers
1117:
1101:
1098:
1092:
1078:
1073:
1058:
1047:
1037:
1027:
1025:
1020:
1018:
1011:
1009:
993:
989:
986:
975:
970:
955:
952:
947:
942:
932:
929:
928:
927:
925:
921:
918:texts in the
916:
912:
908:
898:
891:New Testament
887:
877:
874:
870:
866:
862:
857:
855:
850:
845:
843:
839:
838:theologoumena
835:
831:
827:
823:
818:
816:
812:
811:
810:theologoumena
806:
802:
798:
791:
788:
785:
781:
778:
777:
776:
773:
757:
754:
751:
748:
746:
743:
741:qui ex Patre
738:
733:
730:
725:
724:
710:
707:
696:
693:
689:
682:
681:
677:
674:
670:
663:
662:
658:
655:
651:
644:
643:
629:
621:
619:
615:
611:
607:
602:
600:
596:
592:
587:
581:
579:
575:
571:
567:
562:
557:
552:
550:
542:
538:
534:
530:
526:
522:
518:
514:
510:
505:
499:
494:
493:
480:
429:
427:
414:
409:
407:
402:
400:
395:
394:
392:
391:
384:
383:Sister church
381:
379:
378:Papal primacy
376:
374:
371:
369:
366:
364:
361:
359:
356:
354:
351:
348:
345:
342:
339:
336:
335:Dominus Iesus
333:
330:
327:
324:
321:
320:
316:
310:
309:
300:
297:
296:
294:
291:
288:
285:
282:
279:
278:
272:
271:
263:
260:
257:
254:
251:
248:
247:
241:
240:
233:
230:
227:
223:
222:
218:
216:
213:
210:
206:
203:
202:
199:
193:
192:
184:
181:
178:
175:
172:
169:
168:
165:
160:
159:
153:
150:
148:
145:
144:
142:
141:
137:
136:
133:
130:
129:
125:
121:
120:
116:
112:
111:
105:
101:
89:
79:
76:
68:
65:February 2013
58:
54:
48:
45:This article
43:
34:
33:
30:
19:
13780:Nicene Creed
13741:
13692:Omnipresence
13662:Divine mercy
13486:Two kingdoms
13380:Broad church
13289:
13282:
13275:
13268:
13261:
13256:
13167:Monoenergism
13157:Miaphysitism
12916:
12857:By tradition
12797:Biblical law
12749:Conciliarism
12615: /
12585: /
12581: /
12512:Conciliarity
12489:Presbyterian
12445:Ecclesiology
12420:Original sin
12407:
12398:Anthropology
12385:Hamartiology
12334:Resurrection
12324:Regeneration
12299:Perseverance
12293:Ordo salutis
12291:
12255:Irresistible
12227:
12223:Eternal life
12213:Divinization
12088:Resurrection
12031:Perichoresis
12021:Immutability
12006:Pneumatology
11969:Hermeneutics
11944:Preservation
11879:
11872:
11865:
11858:
11851:
11844:
11839:
11835:
11829:ecclesiology
11824:
11812:
11802:
11780:
11771:
11767:
11760:
11753:
11749:
11740:
11733:
11719:PCPCU (1995)
11709:. Retrieved
11705:the original
11700:
11680:
11676:
11655:
11641:
11620:
11596:
11575:
11561:
11546:
11529:
11525:
11519:
11499:
11479:
11469:
11450:
11436:
11415:
11395:
11371:
11357:
11343:
11322:
11311:
11288:
11267:
11246:
11226:
11194:
11174:
11166:
11143:. Retrieved
11127:
11103:
11083:
11060:
11040:
11020:
10996:
10975:
10955:
10942:
10922:
10881:Holy Trinity
10861:
10841:
10819:
10811:
10798:
10773:
10753:
10729:
10709:
10688:
10666:
10645:
10621:
10598:
10574:
10554:
10530:
10509:
10485:
10465:
10441:
10408:
10375:
10354:
10325:
10303:
10282:
10271:
10247:
10236:
10197:
10177:
10156:
10147:the original
10134:
10130:
10106:
10086:
10066:
10037:
10016:
9984:
9964:
9944:
9923:
9893:
9871:
9850:
9830:
9815:the original
9786:
9782:
9756:
9732:
9712:
9692:
9669:
9636:. Retrieved
9627:
9596:
9565:
9538:
9526:
9507:
9497:
9472:
9460:
9443:
9430:
9418:
9409:
9394:
9387:
9375:
9363:
9358:
9351:Vischer 1981
9346:
9334:. Retrieved
9329:
9320:
9308:. Retrieved
9303:
9291:
9284:Justin Welby
9266:
9259:
9247:. Retrieved
9243:the original
9228:
9218:
9213:, nn. 19–21.
9206:
9186:
9179:
9167:. Retrieved
9152:
9141:
9129:
9117:
9109:the original
9104:
9094:
9074:
9067:
9055:
9043:
9023:
9016:
8991:
8983:
8966:
8954:. Retrieved
8934:
8930:
8920:
8899:
8888:
8882:
8870:. Retrieved
8866:the original
8855:
8843:. Retrieved
8833:
8821:. Retrieved
8811:
8792:
8776:
8764:romanity.org
8763:
8721:
8715:
8707:the original
8702:
8692:
8686:
8674:
8648:
8635:
8623:
8595:the original
8590:
8577:
8568:
8554:
8548:
8536:
8522:
8508:
8496:
8484:
8464:
8457:
8400:
8388:. Retrieved
8376:
8349:
8341:
8337:
8333:
8321:
8305:
8293:
8241:
8225:
8220:
8213:Kulakov 2007
8208:
8196:
8184:
8165:
8156:
8144:. Retrieved
8140:the original
8130:
8118:
8092:Farrell 1987
8087:
8075:
8063:
8055:the original
8050:
8040:
8026:
8015:
8007:
8002:
7960:
7954:
7882:
7830:. Retrieved
7820:
7808:. Retrieved
7798:
7779:
7767:
7751:
7739:. Retrieved
7735:the original
7730:
7705:
7697:
7689:
7677:
7669:
7657:
7645:
7633:. Retrieved
7629:the original
7624:
7614:
7602:. Retrieved
7587:
7580:
7561:
7547:
7539:
7530:
7503:
7484:
7474:
7462:
7445:
7433:
7423:
7421:
7414:. Retrieved
7399:
7392:
7380:. Retrieved
7376:the original
7355:Roman Missal
7354:
7345:
7333:
7303:Nichols 1995
7298:
7278:
7271:
7259:
7247:
7227:
7220:
7208:
7196:
7189:Nichols 2005
7184:
7172:
7160:
7122:
7117:
7108:
7104:
7100:
7084:
7076:
7072:
7068:
7056:
7044:
7039:, "Photius".
7032:
7016:
7004:
6993:Harnack 1898
6978:Schmaus 1975
6973:
6966:Nichols 2010
6961:
6938:romanity.org
6937:
6927:
6915:
6903:
6896:Nichols 2010
6876:
6864:
6852:
6830:Nichols 2010
6810:
6798:
6786:
6759:
6747:
6737:
6732:
6725:Norwich 1997
6720:
6708:
6696:
6662:
6650:
6638:
6619:
6589:
6577:
6565:
6553:
6548:
6536:
6524:
6512:
6485:
6478:Plested 2011
6458:
6442:
6430:
6356:
6344:
6339:, p. 8.
6332:
6320:
6291:
6273:the original
6268:
6255:
6247:
6242:
6230:
6225:
6213:
6197:
6177:
6161:
6149:
6141:
6127:
6122:
6106:
6090:
6071:
6062:
6050:
6034:
6018:
6006:
5999:Nichols 2010
5994:
5981:
5971:
5955:
5935:
5928:
5916:
5869:
5826:
5814:. Retrieved
5810:
5801:
5741:
5711:
5706:, p. 3.
5686:
5682:
5672:
5667:, p. 5.
5660:
5648:
5641:Nichols 2010
5636:
5624:
5605:
5599:
5593:bk. 2 ch. 38
5588:
5583:
5572:
5561:
5554:
5543:
5536:
5515:
5508:
5468:NPNF2 10:113
5463:
5458:
5451:NPNF2 10:109
5446:
5441:
5427:De Trinitate
5426:
5421:
5410:
5396:De Trinitate
5395:
5390:
5376:De Trinitate
5375:
5370:
5356:De Trinitate
5355:
5350:
5341:1.13, 1.16;
5338:
5333:
5321:
5316:
5304:
5299:
5287:
5275:
5270:
5258:
5238:
5226:
5213:, cap. 120 (
5210:
5205:
5193:
5181:
5176:, p. 43
5168:(PG 45:133;
5165:
5160:
5152:
5151:of both but
5148:
5145:Elowsky 2009
5137:De Trinitate
5136:
5131:
5119:
5114:
5098:
5093:
5081:
5065:
5060:
5044:
5039:
5027:
5015:
5003:
4991:
4972:
4960:
4948:
4936:
4924:
4919:
4907:
4844:
4832:
4825:Larchet 2006
4820:
4800:
4788:
4774:
4762:
4741:
4729:
4720:PCPCU (1995)
4709:
4704:
4695:
4678:
4674:
4669:
4665:
4660:
4650:
4640:
4599:
4584:
4570:
4562:
4558:
4554:
4549:
4527:
4518:
4503:
4489:
4470:
4457:
4442:
4427:
4414:
4403:Tanner (1990
4393:
4368:Congar (1959
4363:
4348:
4290:
4286:
4282:
4278:
4275:
4271:
4267:
4251:
4246:
4230:
4228:
4217:
4215:
4206:Pope Paul VI
4199:Creed of 381
4172:
4170:
4157:
4155:
4145:
4141:
4135:
4126:
4121:
4118:Justin Welby
4110:George Carey
4093:
4087:
4082:
4079:
4074:
4068:
4058:
4054:
4039:
4029:
4018:Benedict XVI
4014:John Paul II
4011:
4001:
3997:
3995:
3990:
3986:
3984:
3974:
3970:
3966:
3964:
3959:
3948:
3938:
3934:
3929:
3927:
3921:
3918:Avery Dulles
3915:
3910:
3902:
3898:
3890:
3883:
3879:
3856:ἐκπορεύεσθαι
3848:
3829:
3822:
3816:
3814:
3784:elucidations
3775:
3773:
3764:
3756:
3752:
3739:
3737:
3727:
3725:
3719:
3707:
3703:
3700:
3695:
3691:
3689:
3684:
3660:PCPCU (1995)
3653:
3631:ἐκπορεύεσθαι
3621:
3617:ἐκπορεύεσθαι
3609:
3603:
3597:
3594:Perichoresis
3567:
3553:
3537:
3509:
3504:
3499:
3491:
3486:
3481:
3475:
3473:
3467:
3463:
3459:
3455:
3446:
3444:
3428:
3420:
3417:
3405:
3398:Sabellianism
3390:
3383:in that the
3380:
3374:
3367:
3364:
3353:
3349:
3347:
3342:
3339:
3329:
3320:
3294:
3292:
3288:Nicene creed
3265:
3263:
3257:
3252:Sabellianism
3236:
3226:
3208:
3199:
3189:
3179:
3175:
3167:
3163:
3143:
3137:
3127:
3100:
3095:
3093:
3077:
3071:
3066:
3062:
3058:
3054:
3048:
3038:
3032:
3019:
3011:
3009:
3004:
3003:without the
2992:
2987:advised the
2982:
2968:
2967:to omit the
2954:καὶ τοῦ Υἱοῦ
2948:
2945:Latin Church
2932:
2923:
2913:
2894:
2889:
2883:
2873:
2865:
2848:dogmatically
2845:
2805:
2788:
2775:
2759:
2729:
2714:
2711:
2672:
2669:
2654:
2636:
2628:Latin Church
2619:
2580:
2573:
2561:
2535:
2531:
2513:
2498:
2482:
2457:
2435:
2404:Pope Leo III
2393:
2371:
2332:
2298:
2282:
2244:
2232:
2182:
2148:
2130:
2100:Thereafter,
2099:
2089:Pope Leo III
2062:Latin Church
2059:
2040:
2029:ἐκπορεύεσθαι
2009:
2006:
1973:
1970:
1945:
1929:
1912:ἐκπορεύεσθαι
1889:
1884:ἐκπορεύεσθαι
1862:ἐκπορεύεσθαι
1858:
1836:
1813:Fides Damasi
1809:
1777:
1768:
1760:
1739:
1714:
1709:
1699:
1695:
1691:
1669:ἐκπορεύεσθαι
1651:ἐκπορεύεσθαι
1617:ἐκπορεύεσθαι
1573:
1570:
1378:
1370:Nicene Creed
1367:
1363:
1352:
1341:
1338:Nicene Creed
1329:
1326:Theodosius I
1297:
1250:
1248:
1243:
1232:apocrisarius
1224:
1219:
1216:
1203:
1195:
1177:
1170:
1133:
1123:
1113:διὰ τοῦ Υἱοῦ
1102:
1086:
1075:
1069:ἐκπορεύεσθαι
1044:
1029:
1022:
1013:
990:
972:
936:
894:
872:
860:
858:
853:
848:
846:
841:
837:
833:
819:
808:
804:
799:
795:
768:
753:
742:
731:καὶ τοῦ Υἱοῦ
729:
702:
627:
624:Nicene Creed
603:
582:
553:
525:Jesus Christ
513:Nicene Creed
423:
422:
295:(1438–1445)
220:
219:
198:Great Schism
183:Great Schism
71:
62:
46:
29:
13697:Omniscience
13687:Omnipotence
13677:Love of God
13531:(Calvinist)
13514:Glossolalia
13390:High church
13270:Sola gratia
13112:Tabor Light
13097:Proskynesis
13082:Metousiosis
13077:Gnomic will
12962:Natural law
12937:Josephology
12927:Indulgences
12792:Apologetics
12759:Reformation
12754:Renaissance
12667:Tribulation
12550:Historicism
12542:Eschatology
12240:Forgiveness
12161:Soteriology
12099:Holy Spirit
12083:Incarnation
12001:Christology
11939:Inspiration
11711:23 December
11310:– also via
10907:Holy Spirit
10270:– also via
9543:Congar 1959
9249:12 November
9169:22 December
9060:Kasper 2004
8992:Catholicism
8806:, pp. 13–15
8501:Congar 1959
8338:actus purus
8201:Lossky 2003
8080:Lossky 1997
8051:pelagia.org
7947:Lossky 2003
7762:, res. 6.5.
7741:10 November
7604:23 December
7338:Tanner 1990
7153:Lossky 2003
7061:Schaff 1885
7021:Schaff 1885
6791:Hinson 1995
6667:Schaff 1885
6655:Davies 1987
6643:Davies 1993
6594:Congar 1983
6408:Hinson 1995
6313:Dulles 1995
6290:Pope Leo I
6235:NPNF2 7:356
5716:Tanner 1990
5629:Congar 1983
5587:Gregory I,
5559:Gregory I.
5549:PL 75:599A)
5541:Gregory I.
5501:NAOCTC 2003
5431:NPNF2 9:143
5380:NPNF2 9:233
5360:NPNF2 9:233
5320:Tertullian
5303:Tertullian
5274:Tertullian
5257:Tertullian
5166:Ad Ablabium
5141:NPNF1 3:225
5107:Daley (2006
5103:NPNF2 7:356
4813:NAOCTC 2003
4805:Congar 1959
4780:"Canon VII"
4405:, pp.
4187:resolution.
4098:Prayer Book
4022:Demetrius I
3714:theologian
3506:Yves Congar
3436: [
3407:actus purus
3402:Personalism
3385:Christology
3098:as heresy.
2979:Anglicanism
2860:Alexandrian
2802:Reformation
2550:Michael III
2544:(869), and
2515:the Father
2414:Charlemagne
2118:Cassiodorus
1728:Deum de Deo
1654:, but also
1299:Yves Congar
1153:(347–420),
1017:Manichaeism
1003:ἐκπρόρευσις
863:denied the
765:Controversy
755:and the Son
599:God the Son
529:Holy Spirit
96: 1450
13759:Categories
13614:Anabaptism
13550:Free Grace
13395:Low church
13027:Veneration
12972:Priesthood
12882:Absolution
12822:Missiology
12812:Homiletics
12734:Iconoclasm
12719:Patristics
12686:Historical
12662:Soul sleep
12603:Apocalypse
12598:Antichrist
12500:Historical
12470:Missiology
12458:Confession
12329:Repentance
12319:Redemption
12267:Imputation
12260:Prevenient
12208:Conversion
12173:Absolution
11996:Paterology
11991:Attributes
11922:Systematic
11566:Wikisource
10551:"Filioque"
9364:to Flavian
9336:2 November
9225:"Filioque"
9211:AOJDC 1976
9105:vatican.va
8696:Quoted in
8435:AOJDC 1984
8390:8 November
8226:Confession
7928:LaDue 2003
7774:, res. 19.
7625:vatican.va
7422:Today the
7213:Louth 2007
7123:Epistula 2
7069:per Filium
6908:Kelly 2014
6869:Dales 2013
6676:per Filium
6558:NFPF2 9:15
6447:PCPCU 1995
6423:Louth 2007
6206:Kelly 2014
6190:Kelly 2014
6186:Louth 2007
6166:PCPCU 1995
6115:Kelly 2014
6095:Brock 1985
6041:, p.
6025:, p.
5907:, p.
5831:John 15:26
5816:9 November
5794:PCPCU 1995
5665:Kelly 2009
5466:1.15.172 (
5449:1.11.120 (
5415:John 16:15
5400:NPNF2 9:60
5343:Kelly 2014
5155:from both"
5139:15.26.47 (
5049:NPNF2 8:28
4985:John 15:26
4981:John 14:26
4977:John 14:16
4953:Romans 8:9
4912:John 20:22
4837:WCCFO 1979
4715:ἐκπόρευσις
4559:manifested
4385:substantia
4379:hypostasis
4335:References
4239:anti-Arian
3960:Per Filium
3939:ekporeusis
3865:) but the
3803:, and the
3782:has added
3712:Slavophile
3592:See also:
3488:Karl Barth
3377:hypostases
3272:hypostasis
3247:hypostasis
3051:Karl Barth
2926:principium
2852:Pope Leo I
2431:Roman rite
1958:Reccared I
1925:Pope Leo I
1269:recessurum
1211:procedit a
1147: 220
1145: – c.
1143: 160
1136:Tertullian
1063:προχεῖσθαι
967:See also:
578:liturgical
13609:Adventism
13529:Reformed
13325:Assurance
13263:Sola fide
13216:Adiaphora
13127:Theotokos
13107:Symphonia
13102:Sobornost
13092:Phyletism
13002:Sainthood
12997:Sacrament
12977:Purgatory
12957:Modernism
12947:Mariology
12842:Political
12817:Liturgics
12802:Education
12784:Practical
12699:Orthodoxy
12622:End times
12593:Adventism
12570:Preterism
12484:Episcopal
12463:Eucharist
12453:Sacrament
12349:Synergism
12339:Salvation
12282:Monergism
12188:Atonement
12183:Assurance
12113:Cosmology
12093:Ascension
11931:Scripture
11689:0897-2435
11664:680484996
11538:2169-6861
11306:25507835M
11298:887871796
11177:. Knopf.
11128:usccb.org
10507:(2014) .
10426:cite book
10393:cite book
10345:589804627
10222:14032785M
10214:880670516
10143:0038-8610
9811:245875581
9803:0082-7118
9310:9 January
9048:Rush 1997
8978:Father'."
8943:0022-0558
8908:0147-3387
8740:258525325
8420:Ware 2006
8405:Ware 2006
8310:Ware 1993
8125:, n. 800.
7731:kaldu.org
7523:ODCC 2005
7469:, n. 853.
7450:Will 1861
7438:Will 1861
7328:, n. 850.
7121:Photius,
7097:Blemmydes
7037:ODCC 2005
7009:Bray 1983
6954:ODCC 2005
6779:Maas 1909
6437:, n. 527.
6248:Thesaurus
6231:Oratio 39
6220:, n. 470.
6156:, n. 188.
6113:, n. 71;
5874:John 8:42
5589:Dialogues
5577:John 16:7
5309:ANF 3:598
5217:, n. 44;
5211:Ancoratus
5099:Oratio 39
4996:John 16:7
4900:ODCC 2005
4754:Citations
4732:processio
4679:divinitas
4191:together.
4166:Paraclete
3951:procedere
3832:processio
3767:procedere
3624:procedere
3569:sui iuris
3393:immanence
3138:Although
2898:Bessarion
2236:Hadrian I
2041:Although
2035:procedere
2017:procedere
1960:and some
1897:procedere
1843:into the
1641:procedere
1599:procedere
1592:procedere
1251:Dialogues
1166:Augustine
1125:the Son (
1057:procedere
784:orthodoxy
747:procedit,
614:canonized
317:relations
179:(863–867)
173:(484–519)
13765:Filioque
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13570:Wesleyan
13433:Lutheran
13362:Anglican
13087:Phronema
12917:Filioque
12897:Dogmatic
12837:Polemics
12832:Pastoral
12613:Covenant
12565:Futurism
12555:Idealism
12532:Shunning
12517:Koinonia
12430:Theodicy
12403:The Fall
12369:Blessing
12218:Election
12178:Adoption
12151:Theodicy
12136:Humanity
12121:Creation
11959:Exegesis
11949:Canonics
11847:dispute.
11845:Filioque
11825:Filioque
11819:, O.P.,
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11516:archived
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10273:ccel.org
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8956:25 April
8912:Archived
8872:25 April
8845:25 April
8823:25 April
8800:Archived
8768:Archived
8663:Archived
8437:, n. 45.
8381:Archived
8377:elca.org
8334:Filioque
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8146:25 April
7860:ECT 2005
7832:25 April
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7788:Archived
7772:ACC 1993
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7077:Filioque
7073:ex Filio
6997:ch. 6 §2
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6172:, n. 75.
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1157:(
1138:(
500::
479:/
473:w
470:k
464:i
461:w
458:k
452:ˈ
449:i
446:l
443:ɪ
440:f
437:ˌ
434:/
430:(
412:e
405:t
398:v
228:)
224:(
211:)
207:(
78:)
72:(
67:)
63:(
49:.
20:)
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