Is the Filioque a Western Invention?
A fundamental objection raised by Orthodox theologians concerns the Catholic teaching on the procession of the Holy Spirit „from the Father and the Son‟ (Filioque), which was added to the Nicene-Constantinopolitan Creed in the West. Orthodox Christians maintain this addition contradicts Christ’s words in John 15:26 that the Holy Spirit „proceeds from the Father,‟ and they point to the prohibition against altering the Creed established by the early Ecumenical Councils.
A fundamental objection raised by Orthodox theologians concerns the Catholic teaching on the procession of the Holy Spirit „from the Father and the Son‟ (Filioque), which was added to the Nicene-Constantinopolitan Creed in the West. Orthodox Christians maintain this addition contradicts Christ’s words in John 15:26 that the Holy Spirit „proceeds from the Father,‟ and they point to the prohibition against altering the Creed established by the early Ecumenical Councils.
Refutation
In „Contra Errores Graecorum,‟ St. Thomas Aquinas demonstrates that the doctrine of the Filioque is not a Western innovation but is supported by numerous Eastern Fathers. He carefully explains how this teaching is consistent with Scripture and the authentic tradition of the Church.
„The Holy Spirit is from the Father and the Son, not made, nor created, nor begotten, but proceeding.‟
Thomas cites St. Epiphanius of Cyprus, who writes:
„In the same way as no one knows the Father except the Son and no one knows the Son except the Father, so I dare to say that no one knows the Holy Spirit except the Father and the Son from whom He receives and from whom He proceeds.‟
St. Athanasius is also quoted:
„Christ said concerning the Holy Spirit: ‚He will not speak on His own, but whatever He hears He will speak.’ That is, not as being from Himself but from the Word and from the Father will He be and speak.‟
Aquinas explains that when Eastern Fathers speak of the Holy Spirit proceeding „from the Father,‟ they do not intend to exclude the Son. Rather, they emphasize the Father as the ultimate principle or source within the Trinity. The Son’s role in the procession of the Holy Spirit derives from the Father, who communicates this power to the Son by eternal generation.
To the objection about altering the Creed, Thomas replies that the Filioque was not a change in doctrine but a clarification made necessary by emerging heresies. Just as the Council of Constantinople (381) elaborated on the Nicene Creed (325) by adding more explicit teaching about the Holy Spirit, so the Filioque clarifies the relationship between the Son and the Holy Spirit to prevent misunderstanding.
Aquinas also addresses linguistic concerns, noting that when Greek Fathers say the Spirit proceeds „through the Son,‟ this is equivalent to the Latin understanding that the Spirit proceeds „from the Son‟ as well, since the preposition „through‟ in this context indicates causal agency, not mere instrumentality.
Conclusion
The Catholic teaching on the Filioque, as Aquinas demonstrates, preserves both the monarchy of the Father as the ultimate source within the Trinity and the consubstantiality of the Son with the Father. Far from being a novel doctrine, the procession of the Holy Spirit from both the Father and the Son is attested by numerous Eastern Fathers and serves to protect the unity of the divine essence and the distinction of divine persons in Trinitarian theology.