jected by the Fathers as blasphemous.15 Since the divine yévmous must be conceived as a purely intellectual process, there is no need of postulating in the Godhead a special principle of conception and parturition. The Father generates His Divine Son by way of understanding, as the adequate likeness of His Essence. When the Patristic writers speak of the "conception " and "birth" of the Son of God, or advert to the "bosom" of the Father, they merely mean to emphasize the truth of the divine Generation as such.

16

The Sapiential Books of the Old Testament sometimes refer to Hypostatic Wisdom as the "First-born" or as "Mother of fair love." But these phrases offer no serious difficulty. The epithet "Mother of fair love is merely meant to intimate the maternal tenderness of God's love for us, and the feminine form "primogenita" (instead of "primogenitus ") is due to the grammatical accident that in Hebrew nan (i. e., sapientia), like oopía in the Greek Septuagint, is of feminine gender.17

READINGS: St. Anselm, Monologium, c. 39–43; Ruiz, De Trinitate, disp. 4 sqq.; Hurter, Compendium Theol. Dogmat., tom. I, thes. 107 (Hunter, Outlines of Dogmatic Theology, II, pp. 176 sqq., 2nd ed.); *Kleutgen, De Ipso Deo, 1. II, qu. 4, c. I sqq.; Franzelin, De Deo Trino, thes. 30; Heinrich, Dogmatische Theologie, Vol. IV, § 241; G. B. Tepe, Instit. Theol., Vol. II, pp. 293-325, Paris 1895; Newman, The Arians of the Fourth Century, pp. 158 sqq., New Impression, London 1901; IDEM, Select Treatises of St. Athanasius, Vol. II, pp. 287 sqq., 337 sqq.; 9th ed., London 1903; A Stüdle, De Processionibus Divinis, Frib. Helv. 1895.

15 Cfr. Epiphanius, Haer., 62. 16" Per modum intellectus." The English rendering of this technical term we adopt from Rickaby (cfr.

Of God and His Creatures, p. 357, et passim).

17 Cfr. Pesch, Praelect. Dogmat., 3rd ed., tom. II, pp. 283 sqq., Friburgi 1906.

SECTION 2

THE PROCESSION OF THE HOLY GHOST FROM THE FATHER AND THE SON

The second Procession in the Godhead is qualitatively distinct from Generation. Though often designated by the generic term processio (EKTÓρevσis), it is by most theologians and several councils called Spiration (spiratio, Tvevois). Revelation leaves no room for doubt as to the Procession of the Holy Ghost from the Father. But the Greeks, since the schism of Photius, heretically assert that He proceeds from the Father alone, and not from the Son. To this heretical assertion, which has been expressly rejected by the Church, we oppose the Catholic doctrine that the Holy Ghost proceeds from the Father and the Son.

ARTICLE I

THE HERESY OF THE GREEK SCHISM AND ITS CONDEMNATION BY THE CHURCH

I. THE HERESY OF THE SCHISM.-It is impossible to ascertain just when the heresy asserting the Procession of the Holy Ghost from

the Father alone originated. When the Macedonians declared the Holy Ghost to be a creature of the Logos-Son, the Second Ecumenical Council (A. D. 381), to safeguard the dogma of His Divinity, thought it sufficient to affirm His Consubstantiality with the Father in the phrase: "Qui ex Patre procedit - Who proceeds from the Father."

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Petavius and Bellarmine assume, but without sufficient warrant, that Theodore of Mopsuestia and Theodoret were the original authors of the heresy with which we are dealing.1 The more probable theory is that certain Nestorians, whose identity can no longer be ascertained, in course of time somehow came to believe that the Council of Constantinople by "6 ex Patre" meant ex solo Patre." This view was publicly defended for the first time in Jerusalem, A. D. 808, by some fanatic monks, who protested against the insertion of the word "Filioque" into the Nicene Creed, because, as they alleged, the Holy Ghost does not proceed from the Son. It was, however, reserved for Photius, the ambitious. and crafty Patriarch of Constantinople, the most learned scholar of his age,2 (+891), to accuse the Latins of heresy for adopting the "Filioque" and to raise the denial of the procession of the Holy Ghost from the Son to the rank of a palmary dogma of the Greek Church. At a great council held in Constantinople, A. D. 879, which was attended by 380 bishops, the

1 On Theodore of Mopsuestia, see Bardenhewer-Shahan, Patrology, pp. 318-322; on Theodoret, the same work, pp. 370-376.

2 For a fine character sketch of

Photius, see A. Fortescue, The Orthodox Eastern Church, pp. 138 sqq. Cfr. also the same brilliant writer's C. T. S. brochure, Rome and Constantinople, pp. 12 sqq.

Greeks formally pronounced sentence of anathema against all who should add to, or take from, the Symbol of Nicaea. After Photius's death "peace was restored temporarily between the churches, although by this time there is already a strong anti-papal party at Constantinople. But the great mass of Christians on either side are reconciled, and have no idea of schism for one hundred and fifty more years." 99 3 In the eleventh century came the final rupture under Michael Cerularius. The Great Schism settled into permanency, and, after a brief reunion in the fifteenth century, still continues.*

2. THE TEACHING OF THE CHURCH ON THE PROCESSION OF THE HOLY GHOST.-The Church jealously guarded the Apostolic teaching that the Holy Ghost proceeds from both the Father and the Son. This appears clearly from the insertion of the word "Filioque" into the Constantinopolitan Creed.

Though the Council of Chalcedon (A. D. 451) had forbidden the reception into the Creed of any other faith' than that of Nicaea, there soon came a time when it was found necessary to enforce explicit profession of faith in the Procession of the Holy Ghost from the Son as well as from the Father. The "Filioque" first came into use in Spain. On the occasion of the conversion of the Arian Goths under King Reccared, the Third Council of Toledo (A. D. 589) decreed the insertion of the term into the Creed and ordered that the

3 Fortescue, The Orthodox Eastern Church, p. 171.

4 Fortescue, The Orthodox Eastern Church, pp. 201 sqq.

5 'Ετέρα πίστις (whereby it can have meant nothing else than heterodox additions).

words "ex Patre Filioque" should be sung " with raised voices" during the celebration of the Divine Mysteries. In course of time the "Filioque" spread to France and Germany, thence to England and Upper Italy, and finally to Rome, where, however, for disciplinary reasons, the Popes did not encourage its adoption, though from a purely dogmatic point of view the matter had long been ripe for a decision. As early as A. D. 410, a large number of bishops, assembled in synod at Seleucia, had solemnly professed their faith "in Spiritum vivum et sanctum, Paraclitum vivum et sanctum, qui procedit ex Patre et Filio - In the living and holy Ghost, the living and holy Paraclete, who proceeds from the Father and the Son." The "Athanasian Creed" contains the clause: "Spiritus Sanctus a Patre et Filio - The Holy Ghost [is] of the Father and the Son;" and long before its composition (5th or 6th century) a synod believed to have been held at Toledo (A. D. 447), had defined that "the Holy Ghost proceeds from the Father and the Son." Pope Hormisdas (+523), in a letter to the Emperor Justin I, employed the phrase: "de Patre et Filio." Many provincial synods inculcated the same doctrine (Aix-la-Chapelle, A.D. 789; Friaul, A. D. 791; Worms, A. D. 868; etc.). The Emperor Charlemagne was particularly attached to the "Filioque" and it consequently became very popular among the Franks. But when a few Frankish zealots

6 Cfr. Lamy, Concilium Seleuciae et Ctesiphonti Habitum a. 410, Lovanii 1868; IDEM, "Le Concile tenu à Seleucie-Ctésiphon," printed in the Compte rendu du ze Congrès Scientifique International des Catholiques, Bruxelles 1895, Sect. II, pp. 267 sqq. 7 According

to the recent re

searches of Morin and Künstle this synod was never held, and what were hitherto thought to be its decrees are the production of an individual Spanish bishop. Cfr. Bilz, Die Trinitätslehre des hl. Johannes von Damaskus, p. 157, Paderborn 1909.