SHT 210/1/2
Graham Smith
, 1. W HAT IS THE FILIOQUE CONTROVERSY? (5M ARKS)
The Nicene Creed of 325 AD was created as a text reflecting the broad doctrinal agreement of the church in the
Roman Empire, intending to bring doctrinal stability to the church in a period of considerable importance in its
history. Part of that agreed text referred to the Holy Spirit “proceeding from the Father.” By the ninth century,
however, the western church routinely altered this phrase, speaking of the Holy Spirit “proceeding from the Father
and the Son.” The Latin term filioque, which literally means “and from the Son,” has since come to refer to this
addition, now normative within the western church, and the theology which it expresses. This sense of “double
procession” of the Holy Spirit raised serious theological difficulties for the Greek writers and tampered with
supposedly inviolable text of the Christian ecclesial creeds. Some scholars suspect that this controversy
contributed to the east and western church spilt of around 1054.
The filioque debate is of importance both as a theological issue in itself and as a matter of some importance in the
contemporary relations between the eastern and western churches. The essential question of the filioque
controversy is whether the Spirit may be said to proceed from the Father alone, or from the Father and the Son.
The former position is associated with the eastern church and is given its most weighty exposition in the writings
of the Cappadocian fathers (Greek patristic writers); the latter is associated with the western church and is
developed in Augustine’s treatise On the Trinity.
The eastern understanding is that the Son and Spirit derive from the Father in different ways; the Son is begotten
and the Spirit proceeds (gennesis and ekporeusis). Biblical imagery of the Son ad the Word of God and the Spirit
as the Breath of God was used by the Greek writers to sustain their position. The Father is the sole origin and
source of divinity, therefore the Spirit proceeds only form the Father.
The understanding of the procession of the Spirit from Father and Son was developed and given its classic
statement by Augustine. Potentially building on the position of Hilary of Poitiers, Augustine argued that the Spirit
had to be thought of as proceeding from the Son. One of his main proof texts was John 20: 22, in which the risen
Christ is reported as having breathed upon his disciples and as having said: “Receive the Holy Spirit.” Augustine
understood the Spirit as the “bond of love” between Father and Son. Augustine argued that the persons of the
Trinity are defined by their relations to one another. The Spirit is thus to be seen as the relation of love and
fellowship between the Father and Son, a relation which Augustine believed to be foundational to the
fourth gospel’s presentation of the unity of will and purpose of Father and Son.
In sum, the Greek intention was to safeguard the unique position of the Father as the sole source of divinity. As
both the Son and Spirit derive from him, although in different but equally valid manners, their divinity is in turn
safeguarded. The Latin intention was to ensure that the Son and Spirit were adequately distinguished from one
another yet shown to be mutually related to one another. The strongly relational approach to the idea of “person”
adopted made it inevitable that the Spirit would be treated in this way. Conclusively, this doctrine remains a source
of contention between eastern and western Christians which is unlikely to be re-moved in the foreseeable future.
2. W HAT ARE THE FUNCTIO NS OF THE HOLY SPIRIT? (10 M ARKS)
The Spirit is:
God’s active presence in the world:
A central theme in any understanding of the person and work of the Holy Spirit relates to God’s
presence and action in the world beyond the boundaries of Christian communities. The Spirit
is seen as active in the world, preparing hearts and minds for an encounter with God.
Ambrosiaster’s famous statement “whatever truth is said by anyone is said by the Holy Spirit” makes it clear
that the Holy Spirit is seen as leading people to truth, and hence to God. The Holy Spirit is actively present
when anyone confronts and attempts to answer ultimate questions in life, including religious questions. The
activity of God is not limited to the church as the body of Christ; God is already present in the world,
illuminating and informing minds. It is important to note that the work of the Holy Spirit is not independent from
the work of Jesus Christ and continues to function as a critical aspect in the economy of salvation. It is not
seen as an independent or self-serving activity but as a means of leading human hearts and minds to discover
and embrace the fullness of God.
1 © Copyright reserved/Kopiereg voorbehou Graham Smith ©
Questions and answers based on McGrath, Alister 2017. Christian Theology. Oxford: Blackwell.
Graham Smith
, 1. W HAT IS THE FILIOQUE CONTROVERSY? (5M ARKS)
The Nicene Creed of 325 AD was created as a text reflecting the broad doctrinal agreement of the church in the
Roman Empire, intending to bring doctrinal stability to the church in a period of considerable importance in its
history. Part of that agreed text referred to the Holy Spirit “proceeding from the Father.” By the ninth century,
however, the western church routinely altered this phrase, speaking of the Holy Spirit “proceeding from the Father
and the Son.” The Latin term filioque, which literally means “and from the Son,” has since come to refer to this
addition, now normative within the western church, and the theology which it expresses. This sense of “double
procession” of the Holy Spirit raised serious theological difficulties for the Greek writers and tampered with
supposedly inviolable text of the Christian ecclesial creeds. Some scholars suspect that this controversy
contributed to the east and western church spilt of around 1054.
The filioque debate is of importance both as a theological issue in itself and as a matter of some importance in the
contemporary relations between the eastern and western churches. The essential question of the filioque
controversy is whether the Spirit may be said to proceed from the Father alone, or from the Father and the Son.
The former position is associated with the eastern church and is given its most weighty exposition in the writings
of the Cappadocian fathers (Greek patristic writers); the latter is associated with the western church and is
developed in Augustine’s treatise On the Trinity.
The eastern understanding is that the Son and Spirit derive from the Father in different ways; the Son is begotten
and the Spirit proceeds (gennesis and ekporeusis). Biblical imagery of the Son ad the Word of God and the Spirit
as the Breath of God was used by the Greek writers to sustain their position. The Father is the sole origin and
source of divinity, therefore the Spirit proceeds only form the Father.
The understanding of the procession of the Spirit from Father and Son was developed and given its classic
statement by Augustine. Potentially building on the position of Hilary of Poitiers, Augustine argued that the Spirit
had to be thought of as proceeding from the Son. One of his main proof texts was John 20: 22, in which the risen
Christ is reported as having breathed upon his disciples and as having said: “Receive the Holy Spirit.” Augustine
understood the Spirit as the “bond of love” between Father and Son. Augustine argued that the persons of the
Trinity are defined by their relations to one another. The Spirit is thus to be seen as the relation of love and
fellowship between the Father and Son, a relation which Augustine believed to be foundational to the
fourth gospel’s presentation of the unity of will and purpose of Father and Son.
In sum, the Greek intention was to safeguard the unique position of the Father as the sole source of divinity. As
both the Son and Spirit derive from him, although in different but equally valid manners, their divinity is in turn
safeguarded. The Latin intention was to ensure that the Son and Spirit were adequately distinguished from one
another yet shown to be mutually related to one another. The strongly relational approach to the idea of “person”
adopted made it inevitable that the Spirit would be treated in this way. Conclusively, this doctrine remains a source
of contention between eastern and western Christians which is unlikely to be re-moved in the foreseeable future.
2. W HAT ARE THE FUNCTIO NS OF THE HOLY SPIRIT? (10 M ARKS)
The Spirit is:
God’s active presence in the world:
A central theme in any understanding of the person and work of the Holy Spirit relates to God’s
presence and action in the world beyond the boundaries of Christian communities. The Spirit
is seen as active in the world, preparing hearts and minds for an encounter with God.
Ambrosiaster’s famous statement “whatever truth is said by anyone is said by the Holy Spirit” makes it clear
that the Holy Spirit is seen as leading people to truth, and hence to God. The Holy Spirit is actively present
when anyone confronts and attempts to answer ultimate questions in life, including religious questions. The
activity of God is not limited to the church as the body of Christ; God is already present in the world,
illuminating and informing minds. It is important to note that the work of the Holy Spirit is not independent from
the work of Jesus Christ and continues to function as a critical aspect in the economy of salvation. It is not
seen as an independent or self-serving activity but as a means of leading human hearts and minds to discover
and embrace the fullness of God.
1 © Copyright reserved/Kopiereg voorbehou Graham Smith ©
Questions and answers based on McGrath, Alister 2017. Christian Theology. Oxford: Blackwell.
