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Filioque ( FIL-ee-OH-kwee, -⁠kway; Ecclesiastical Latin: [filiˈokwe]), a Latin term meaning "and from the Son," was added to the original Nicene Creed, and has been the subject of great controversy between Eastern and Western Christianity. The term refers to the Son, Jesus Christ, with the Father, as the one shared origin of the Holy Spirit. It is not in the original text of the Creed, attributed to the First Council of Constantinople (381), which says that the Holy Spirit proceeds "from the Father" ("τὸ έκ του Πατρὸς έκπορευόμενον") without the addition "and the Son". In the late 6th century, some Latin Churches added the words "and from the Son" (Filioque) to the description of the procession of the Holy Spirit, in what many Eastern Orthodox Christians have at a later stage argued is a violation of Canon VII of the Council of Ephesus, since the words were not included in the text by either the First Council of Nicaea or that of Constantinople. The inclusion was incorporated into the liturgical practice of Rome in 1014, but was rejected by Eastern Christianity. Whether that term Filioque is included, as well as how it is translated and understood, can have important implications for how one understands the doctrine of the Trinity, which is central to the majority of Christian churches. For some, the term implies a serious underestimation of God the Father's role in the Trinity; for others, its denial implies a serious underestimation of the role of God the Son in the Trinity. The term has been an ongoing source of difference between Eastern Christianity and Western Christianity, formally divided since the East–West Schism of 1054. There have been attempts at resolving the conflict. Among the early attempts at harmonization are the works of Maximus the Confessor, who notably was canonized independently by both Eastern and Western churches. Differences over this and other doctrines, and mainly the question of the disputed papal primacy, have been and remain the primary causes of the schism between the Eastern Orthodox and Western churches. Nicene Creed The Nicene Creed as amended by the Second Ecumenical Council held in Constantinople in 381 includes the section: The controversy arises from the insertion of the word Filioque ("and the Son") in the line: Controversy The controversy referring to the term Filioque involves four separate disagreements: Controversy about the term itself Controversy about the orthodoxy of the doctrine of the procession of the Holy Spirit from the Father and the Son, to which the term refers Controversy about the legitimacy of inserting the term into the Niceno-Constantinopolitan Creed Controversy about the authority of the Pope to define the orthodoxy of the doctrine or to insert the term into the Niceno-Constantinopolitan Creed. 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 "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." Hubert Cunliffe-Jones identifies two opposing Eastern Orthodox opinions about the Filioque, 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 theologoumena or theological perspectives. While all Christians must be in agreement on questions of dogma, there is room for diversity in theological approaches. 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 Photius, Mark of Ephesus and 20th century Eastern Orthodox theologians such as Vladimir Lossky, the Filioque question hinges on fundamental issues of dogma and cannot be dismissed as simply one of different theologoumena. Many in the "rigorist" camp consider the Filioque to have resulted in the role of the Holy Spirit being underestimated by the Western Church and thus leading to serious doctrinal error. In a similar vein, Siecienski comments that, although it was common in the 20th century to view the Filioque 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 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 were irreconcilable. From the view of the West, the Eastern rejection of the Filioque denied the consubstantiality of the Father and the Son and was thus a form of crypto-Arianism. In the East, the interpolation of the Filioque 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 "destroyed the purity of the faith and refused to accept the clear teachings of the fathers on the Spirit's procession". History New Testament It is argued that in the relations between the persons of the Trinity, one person cannot "take" or "receive" (λήμψεται) 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 Athanasius of Alexandria, Cyril of Alexandria and Epiphanius of Salamis 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 texts in the Gospel of John 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 Lamb", which may be interpreted as the.... Discover the Adrian J Walker popular books. Find the top 100 most popular Adrian J Walker books.