No 66 | Roman Theological Forum | Article Index | Study Program | September 1996 |
by Msgr. John F. McCarthy
In faithful and devout profession we declare that the Holy Spirit proceeds eternally from the Father and the Son, not as from two principles (principiis), but from one principle, not by two spirations (spirationibus) but by a single spiration. The most holy Roman Church, mother and teacher of all the faithful, has heretofore professed, preached, and taught this. This she firmly holds, professes, and teaches; this is the unchangeable and true understanding of the faithful (orthodoxorum) Fathers and Doctors, Latin as well as Greek. But because some through ignorance of the indisputable aforesaid truth have slipped into various errors, we, in our desire to close the way to errors of this kind, with the approval of the sacred Council, condemn and reprobate those who presume to deny that the Holy Spirit proceeds eternally from the Father and the Son, as well as those who with rash boldness presume to affirm that the Holy Spirit proceeds from the Father and the Son as from two principles (principiis) and not as from one (DS 850).The Ecumenical Council of Florence, in its Decree for the Greeks (1439 A.D.), reaffirmed this teaching of the Second Ecumenical Council of Lyons and went on to declare that
... what the Holy Fathers and Doctors say, that the Holy Spirit proceeds from the Father through the Son, tends to this understanding that by this is meant that the Son is also, according to the Greeks the cause, and according to the Latins the principle, of subsistence of the Holy Spirit, as is also the Father. And, since all the things which are the Father's the Father Himself has given to his only-begotten Son in begetting him except being the Father, this very fact, that the Holy Spirit proceeds from the Son, the Son has eternally from the Father, by whom he was also eternally begotten. We define also that the explicitation in the expression Filioque, [effected] in order to clarify the truth at a time of pressing need, was added to the Creed licitly and reasonably (DS 1301-1302).The Pontifical Council has organized its note of clarification in terms of two fundamental ideas: that "the Holy Spirit proceeds eternally from the Father and the Son," as dogmatically defined by the Second Council of Lyons (see above); and that the Father is "the source of the whole Trinity, the one origin both of the Son and of the Holy Spirit," as expressed by Pope John Paul II in his homily of 29 June 1995. Perhaps the chief thrust of this doctrinal note lies in its erudite attempt to clarify, in light of the fact that "the Holy Spirit proceeds eternally from the Father and the Son," how one can understand (in our limited human way) what it means that the Father is "the one origin both of the Son and of the Holy Spirit."
The Greek signifies only the relationship of origin to the Father alone as 'the principle without principle' of the Trinity. The Latin processio, on the contrary, is a more common term, 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. In confessing the Holy Spirit 'ex Patre procedentem,' the Latins, therefore, could only suppose an implicit Filioque which would later be made explicit in their liturgical version of the Symbol.The clarificatory note of the Pontifical Council traces the word procedit in the Latin version of this Nicene-Constantinopolitan Creed to the Vulgate and earlier translations of John 15:26: "Spiritum veritatis qui a Patre procedit" ("the Spirit of truth, who proceeds from the Father"). The Greek original of these words in John 15:26 is , wherein the same word appears. The document of the Pontifical Council avers that, in the light of these same words in John 15:26, the Nicene-Constantinopolitan Creed in the original Greek is declaring that the Holy Spirit takes his origin from the Father alone. The document explains as follows:
The Father alone is the principle without principle () of the two other persons of the Trinity, the sole source () of the Son and of the Holy Spirit. The Holy Spirit, therefore, takes his origin from the Father alone () in a principal, proper, and immediate manner. (These are the terms employed by St. Thomas Aquinas in the Summa Theologica, Ia, q. 36, a. 3, 1um and 2um.)The document of the Pontifical Council is here treating of a subtle difference in the Greek and Latin versions of the Creed, but not without some difficulties in the wording of the explanation, as compared with other standing expositions. The fact that the Father alone is "the principle without principle" is brought out in the Decree of the Council of Florence Pro Iacobitis (DS 1331) and also, as the document points out, in the Catechism of the Catholic Church as follows:
The Greek Fathers and the whole Christian Orient speak, in this regard, of the 'monarchy of the Father,' and the Western tradition, following St. Augustine, also confesses that the Holy Spirit takes his origin from the Father 'principaliter,' that is, as principle (à titre de principe). In this sense, therefore, the two traditions recognize that the 'monarchy of the Father' implies that the Father is the sole Trinitarian Cause () or principle (principium) of the Son and of the Holy Spirit.
At the outset the Eastern tradition expresses the Father's character as first origin of the Spirit. By confessing the Spirit as he 'who proceeds from the Father,' it affirms that he comes from the Father through the Son (Jn 15:26). The Western tradition expresses first the consubstantial communion between Father and Son (Filioque). It says this 'legitimately and with good reason,' for the eternal order of the divine Persons in their consubstantial communion implies that the Father, as 'the principle without principle' (DS 1331), is the first origin of the Spirit, but also that as Father of the only-begotten Son, he is, with the Son, the single principle from which the Holy Spirit proceeds (DS 850). This legitimate complementarity, provided it does not become rigid, does not affect the identity of faith in the reality of the same mystery confessed" (CCC 248).Nevertheless, a problem arises in saying that the Father is "the sole source () of the Son and of the Holy Spirit," unless by this is meant either that the Father is the only one who is the source both of the Son and of the Holy Spirit taken together (since the Son, although He is also the source of the Holy Spirit, is not the source of Himself), or else that the Father alone is the "first source" of both the Son and of the Holy Spirit. And, in fact, the Catechism of the Catholic Church, in the paragraph cited above, proclaims that "the Eastern tradition expresses the Father's character as first origin of the Spirit."