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Dist. 11

Book I: On the Mystery of the Trinity · Distinction 11

Textus Latinus
p. 207

## Distinctio XI

Cap. I

Quod Spiritus sanctus procedit a Patre et Filio, quem tamen Graeci a Filio procedere diffitentur.

Hic dicendum est, Spiritum sanctum esse a Patre et Filio, et procedere a Patre et Filio, quod multi haeretici negaverunt. Quod autem de utroque procedat, «multis divinorum eloquiorum testimoniis comprobatur1». Dicit enim Apostolus: «Misit Deus Spiritum Filii sui in corda nostra». Ecce hic dicitur Spiritus Filii. Et alibi2: «Qui autem Spiritum Christi non habet, hic non est eius». Ipse etiam Filius de Spiritu sancto dicit in Evangelio3: «Quem ego mittam vobis a Patre». Patris autem Spiritus dictus est, ubi legitur4: «Si Spiritus eius, qui suscitavit Iesum a mortuis, habitat in vobis». Et ipse Christus dicit5: «Non enim vos estis, qui loquimini, sed Spiritus Patris vestri, qui loquitur». Et in alio loco6: «Quem mittet Pater in nomine meo». Et alibi ipse Filius de Spiritu sancto ait: «De Patre procedit». His et aliis pluribus auctoritatibus ostenditur, quod Spiritus sanctus a Patre et Filio procedit.

Graeci tamen dicunt, Spiritum sanctum procedere tantum a Patre, et non a Filio. Quod ideo dicunt, quia Veritas in Evangelio fidem integre7 continente, de processione Spiritus loquens, solum Patrem commemorat dicens: «Spiritus, qui a Patre procedit»; et etiam ideo, quia in principalibus Conciliis, quae apud eos celebrata sunt8, ita Symbola eorum subiunctis anathematibus sancita sunt, ut nulli de Trinitatis fide aliud docere vel aliter praedicare, quam ibi continetur, liceat. In quibus quidem Symbolis cum Spiritus sanctus commemoretur procedere a Patre, et non a Filio, quicumque, inquiunt, a Filio eum procedere addunt, anathema incurrunt; unde et nos arguunt anathematis reos. Addunt etiam ad assertionem suae opinionis et in testimonium nostrae damnationis de Symbolo fidei, quod secundum traditionem praedictorum Conciliorum Leo tertius Romae transcriptum in tabula argentea post altare beati Pauli posita posteris reliquit, pro amore, ut ipse ait, et cautela fidei orthodoxae. In quo quidem Symbolo in processione Spiritus solus commemoratur Pater his verbis: «Et in Spiritum sanctum, Dominum et vivificatorem, ex Patre procedentem, cum Patre et Filio coadorandum et glorificandum9» etc.

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Illud est Symbolum, quod in Missa cantatur, editum in Nicaeno Concilio, in fine cuius subiunctum est: «Qui aliud docuerit vel aliter praedicaverit, anathema sit». Ideoque Graeci nos anathematizatos dicunt, quia dicimus, Spiritum sanctum a Filio procedere, quod ibi non continetur. Quod enim secundum nos ibi dicitur: «Qui a Patre Filioque procedit», alterum a Latinis additum, scilicet Filioque.

Nos autem illa verba ita determinamus: «qui aliud docuerit, vel aliter praedicaverit», id est, contrarium docuerit vel contrario modo praedicaverit, anathema sit. Aliud ergo posuit pro opposito, qualiter et Apostolus in Epistola ad Galatas10: «Si quis aliud evangelizaverit», id est contrarium, «anathema sit». Non dicit: «si quis addiderit». «Nam si illud diceret, sibi ipsi, ut ait Augustinus11, praeiudicaret, qui cupiebat venire ad quosdam, quibus scribebat, sicut ad Thessalonicenses, ut suppleret, quae illorum fidei deerant. Sed qui supplet, quod minus erat addit, non quod inerat tollit. Qui autem praetergreditur fidei regulam, non accedit in via, sed recedit a via.» Ad illud autem, quod de Evangelio opponunt, respondemus ita: quia cum dicat in eo Veritas, Spiritum sanctum a Patre procedere, non addit solo, et ideo etiam a se procedere non negat; sed ideo Patrem tantum nominat, quia ad eum solet referre etiam quod ipsius est, quia ab illo habet.

Cap. II

De convenientia Latinorum et Graecorum in sensu, et differentia in verbis.

Sciendum est tamen, quod Graeci confitentur, Spiritum sanctum esse Filii, sicut et Patris, quia et Apostolus dicit12 Spiritum Filii, et Veritas in Evangelio Spiritum veritatis. Sed cum non sit aliud Spiritum sanctum esse Patris vel Filii, quam esse a Patre et Filio, etiam in hoc in eandem nobiscum fidei sententiam convenire videntur, licet in verbis dissentiant.

Unde etiam quidam eorum catholici doctores, intelligentes unam eandemque fore sententiam praedictorum verborum, quibus dicitur Spiritus sanctus procedere a Filio et esse Filii, professi sunt, Spiritum sanctum etiam a Filio procedere. Unde Athanasius in Symbolo fidei13: «Spiritus sanctus a Patre et Filio, non factus nec creatus nec genitus, sed procedens». Ecce Spiritum sanctum aperte dixit procedere a Patre et Filio. Didymus etiam, eorum maximus Doctor, in libro de Spiritu sancto14 Spiritum sanctum a Filio procedere dicit: «Salvator, inquit, qui et Veritas, dicit: 'Non enim loquetur a semetipso', hoc est, non sine me et sine meo et Patris arbitrio, quia inseparabilis est a me et a Patris voluntate, quia ex se non est, sed ex Patre et me est. Hoc enim ipsum, quod subsistit et loquitur, a Patre et a me illi est». Item15: «Spiritus sanctus, qui est Spiritus veritatis Spiritusque sapientiae, non potest audire a Filio loquente quae nescit, cum hoc ipsum sit, quod profertur a Filio, id est, procedens Deus de Deo, Spiritus Veritatis procedens a Veritate, consolator manans ex consolatore». Item Cyrillus episcopus in Epistola Nestorio directa ait16: «Spiritus intelligitur per se, secundum quod Spiritus est, et non Filius; sed tamen non est alienus ab eo. Spiritus enim Veritatis nominatur et profluit ab eo, sicut ex Deo Patre». Ioannes quoque Chrysostomus in homilia quadam de Expositione Symboli17 sic ait: «Iste est Spiritus sanctus procedens de Patre et Filio, qui dividit dona propria, prout vult». Idem in alia homilia: «Credendum est, Spiritum sanctum Patris esse et Filii. Istum Spiritum sanctum dicimus Patri et Filio coaequalem et procedentem de Patre et Filio. Hoc credite, ne colloquia mala corrumpant bonos mores18». Ecce a doctoribus Graecorum aperta habemus testimonia, quibus Spiritus sanctus a Patre et Filio procedere ostenditur. Omnis ergo lingua confiteatur, Spiritum sanctum procedere a Patre et Filio.

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English Translation
p. 207

## Distinction XI

Chapter I

That the Holy Spirit proceeds from the Father and the Son, although the Greeks deny that He proceeds from the Son.

Here it must be said that the Holy Spirit is from the Father and the Son, and proceeds from the Father and the Son, which many heretics have denied. That He proceeds from each is "proved by many testimonies of the divine eloquences"1. For the Apostle says: "God sent the Spirit of His Son into our hearts". See, here He is called Spirit of the Son. And elsewhere2: "But whoever does not have the Spirit of Christ, this one is not His". The Son Himself also says of the Holy Spirit, in the Gospel3: "Whom I will send to you from the Father". And He is called the Spirit of the Father where it is read4: "If the Spirit of Him who raised Jesus from the dead dwells in you". And Christ Himself says5: "For it is not you who speak, but the Spirit of your Father who speaks". And in another place6: "Whom the Father will send in my name". And elsewhere the Son Himself says of the Holy Spirit: "He proceeds from the Father". By these and many other authorities it is shown that the Holy Spirit proceeds from the Father and the Son.

The Greeks, however, say that the Holy Spirit proceeds only from the Father, and not from the Son. They say this because the Truth in the Gospel — which contains the faith integrally7 — speaking of the procession of the Spirit, mentions the Father alone, saying: "The Spirit, who proceeds from the Father"; and also because in the principal Councils which were celebrated among them8, their Creeds were so confirmed under attached anathemas that no one is permitted to teach or preach anything other than what is contained therein concerning the faith of the Trinity. In which Creeds, since the Holy Spirit is mentioned as proceeding from the Father and not from the Son, whoever (they say) adds that He proceeds from the Son incurs the anathema; whence they accuse us also as guilty of the anathema. They add also, in support of their opinion and in testimony of our condemnation, the Creed which, according to the tradition of the said Councils, Leo III left to posterity, transcribed at Rome on a silver tablet placed behind the altar of blessed Paul, "for love" (as he himself says) "and as a safeguard of the orthodox faith". In which Creed, in the procession of the Spirit, the Father alone is mentioned in these words: "And in the Holy Spirit, the Lord and Life-giver, proceeding from the Father, to be co-adored and glorified with the Father and the Son9" etc.

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That is the Creed which is sung in the Mass, issued in the Nicene Council, at the end of which is added: "Whoever shall teach otherwise or preach otherwise, let him be anathema". And so the Greeks call us anathematized, because we say that the Holy Spirit proceeds from the Son, which is not contained there. For what according to us is said there: "Who proceeds from the Father and the Son (Filioque)", the second part has been added by the Latins, namely Filioque.

We, however, determine those words thus: "whoever shall teach otherwise or preach otherwise" — that is, shall teach the contrary or preach in a contrary manner, "let him be anathema". So he placed otherwise (aliud) for opposite, in the manner that the Apostle also does in the Epistle to the Galatians10: "If anyone shall preach another (aliud) gospel" — that is, the contrary — "let him be anathema". He does not say: "if anyone shall add". "For if he were saying that, as Augustine11 says, he would be prejudicing his own self, since he wished to come to certain to whom he was writing — as to the Thessalonians — that he might supply what was lacking in their faith. But he who supplies adds what was missing; he does not take away what was there. He, however, who steps beyond the rule of faith does not advance on the way, but recedes from the way." To that, however, which they object from the Gospel, we respond thus: that since the Truth says in it that the Holy Spirit proceeds from the Father, He does not add only, and so He does not deny that He proceeds from Himself also; but He names the Father alone because He is wont to refer to Him even what is His own, since He has it from Him.

Chapter II

On the agreement of the Latins and Greeks in meaning, and the difference in words.

It is to be known, however, that the Greeks confess the Holy Spirit to be of the Son just as also of the Father, because both the Apostle says12 Spirit of the Son, and Truth in the Gospel says Spirit of truth. But since for the Holy Spirit to be of the Father or of the Son is nothing other than to be from the Father and the Son, in this also they seem to agree with us in the same opinion of faith, although they dissent in words.

Whence also some of their catholic doctors, understanding that the meaning of the foresaid words by which the Holy Spirit is said to proceed from the Son and to be of the Son is one and the same, have professed that the Holy Spirit proceeds also from the Son. Whence Athanasius in the Creed of the faith13: "The Holy Spirit is from the Father and the Son, not made nor created nor begotten, but proceeding". Behold, He openly said the Holy Spirit proceeds from the Father and the Son. Didymus also, their greatest Doctor, in his book On the Holy Spirit14, says that the Holy Spirit proceeds from the Son: "The Savior, he says, who is also Truth, says: 'For He shall not speak from Himself' — that is, not without me and not without my and the Father's will, because He is inseparable from me and from the Father's will, because He is not from Himself, but is from the Father and from me. For this very thing — that He subsists and speaks — He has from the Father and from me". Likewise15: "The Holy Spirit, who is the Spirit of truth and the Spirit of wisdom, cannot hear from the Son speaking what He does not know, since He Himself is what is uttered by the Son — that is, God proceeding from God, the Spirit of Truth proceeding from Truth, the consoler flowing forth from the Consoler". Likewise Bishop Cyril, in the Epistle directed to Nestorius, says16: "The Spirit is understood by Himself, in so far as He is Spirit, and not Son; but nevertheless He is not foreign to Him. For He is named Spirit of Truth, and flows forth from Him, as from God the Father". John Chrysostom too, in a certain homily on the Exposition of the Creed17, speaks thus: "This is the Holy Spirit proceeding from the Father and the Son, who divides His own gifts as He wills". The same in another homily: "It must be believed that the Holy Spirit is of the Father and of the Son. We say that this Holy Spirit is co-equal with the Father and the Son, and proceeds from the Father and the Son. Believe this, lest evil conversations corrupt good morals18". Behold, from the doctors of the Greeks we have open testimonies by which the Holy Spirit is shown to proceed from the Father and the Son. Therefore let every tongue confess that the Holy Spirit proceeds from the Father and the Son.

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Apparatus Criticus
  1. August. de Trin. XV. c. 28. n. 45. — Plerique textus s. Scripturae, qui sequuntur, apud eundem exhibentur, sed alio ordine et multis interpositis verbis. Primus textus Apostoli est Gal. 4, 6, ubi Vulgata cum Augustino et edd. 1, 2, 5, 7, 8 habet corda vestra pro corda nostra.
    Augustine, De Trinitate XV, c. 28, n. 45. — Most of the Scripture texts that follow are presented by him, but in a different order and with many intervening words. The first text from the Apostle is Galatians 4:6, where the Vulgate together with Augustine and editions 1, 2, 5, 7, 8 has corda vestra (your hearts) in place of corda nostra (our hearts).
  2. Rom. 8, 9. — Codd. et ed. 1 citant ibi pro alibi, sed perperam.
    Romans 8:9. — The codices and ed. 1 cite there in place of elsewhere, but wrongly.
  3. Ioan. 15, 26.
    John 15:26.
  4. Rom. 8, 11, ubi edd. contra mss. ACE legunt Christum pro Iesum.
    Romans 8:11, where the editions, against codices ACE, read Christum in place of Iesum.
  5. Matth. 10, 20. — Codd. BD addunt cum Vulgata in nobis.
    Matthew 10:20. — Codices BD add, with the Vulgate, in nobis.
  6. Ioan. 14, 26 et sequens locus ibid. 15, 26, ubi Vulgata: a Patre procedit. — Codd. omittunt in ante alio loco.
    John 14:26, and the following passage at 15:26, where the Vulgate reads proceeds from the Father. — The codices omit in before alio loco.
  7. Ioan. 15, 26. — Paulo ante pro integre Vat. cum nonnullis edd. integram, sed refragantibus codd. et melioribus edd. Etiam Abaelardus (Theol. christ. lib. IV. col. 1300. seq.) legit integre, ex quo Magister fere ad verbum excerpsit quae sequuntur usque ad: Illud est Symbolum.
    John 15:26. — Slightly earlier, in place of integre (integrally), the Vatican edition with some editions reads integram, but against the codices and the better editions. Abelard also (Theologia christiana IV, col. 1300 ff.) reads integre, from whom the Master excerpted nearly verbatim what follows, up to: Illud est Symbolum.
  8. Haec Concilia sunt Nicaenum (a. 325), Constantinopolitanum I. (a. 381), Ephesinum (a. 430) et Chalcedonense (a. 451).
    These Councils are the Nicene (year 325), Constantinople I (year 381), Ephesus (year 430), and Chalcedon (year 451).
  9. In his verbis Symboli ed. 1 legit vivificantem pro vivificatorem; et ed. 5 conglorificandum pro glorificandum. — Textus vulgo receptus est: «Dominum et vivificantem (in graeco, Τὸ πνεῦμα τὸ ἅγιον, τὸ κύριον, τὸ ζωοποιόν) qui ex Patre procedit (ἐκπορευόμενον), qui cum Patre et Filio simul adoratur et conglorificatur». Magister erronee vocat hoc Symbolum Nicaenum, cum sit Concilii Constantinopolitani I.
    In these words of the Creed, ed. 1 reads vivificantem (the life-giving One) for vivificatorem (Life-giver); and ed. 5 conglorificandum for glorificandum. — The commonly received text is: "The Lord and Life-giver (in Greek, the Holy Spirit, the Lord, the Giver of Life), who proceeds from the Father, who together with the Father and the Son is at the same time adored and conglorified". The Master erroneously calls this Creed the Nicene, since it is in fact of the First Council of Constantinople.
  10. Gal. 1, 8. et 9. — Sed Vulgata cum Augustino in loco mox sequenti non legit aliud, sed v. 8. praeter quam quod, et v. 9. praeter id quod; Augustinus praeter quod.
    Galatians 1:8 and 9. — But the Vulgate together with Augustine in the immediately following passage does not read aliud, but at v. 8 praeter quam quod, and at v. 9 praeter id quod; Augustine praeter quod.
  11. Tract. 98. in Ev. Ioan. n. 7. — Respicitur in textu Augustini ad I. Thess. 3, 10. — In fine textus Vat. et aliae edd., excepta 1, legunt incedit pro accedit, refragantibus omnibus codd. et textu Augustini; in nostra lectione subaudi: ad terminum.
    Tractate 98 on the Gospel of John, n. 7. — Augustine's text refers to 1 Thessalonians 3:10. — At the end of the text the Vatican edition and the other editions, except ed. 1, read incedit in place of accedit, against all codices and the text of Augustine; in our reading, supply: toward the goal.
  12. Gal. 4, 6, et mox Ioan. 16, 13. — Paulo supra ante Patris codd. et edd. 1, 2, 3, 7, 8 omittunt et; in fine sequentis propositionis codd. BCDE omittunt in ante verbis.
    Galatians 4:6, and shortly after John 16:13. — Slightly earlier, before Patris, the codices and editions 1, 2, 3, 7, 8 omit et; at the end of the following sentence the codices BCDE omit in before verbis.
  13. Symbolum: Quicumque, sub nomine Athanasii notissimum. — Hic Vat. sola praetermittit nec genitus post creatus.
    The Creed Quicumque, very well known under the name of Athanasius. — Here the Vatican edition alone omits nec genitus after creatus.
  14. Num. 14. Patrolog. Graec. tom. 39. col. 1063. — Vat. cum plerisque edd. contra mss. et originale ante Veritas legit est pro et. Adiunximus dicit post Veritas, auctoritate cod. B et originalis, ac postulante contextu. — Textus Scripturae est Ioan. 16, 13. — Immediate post Vat. et edd. 4, 9 inseparabiliter pro inseparabilis, quod etiam habet Didymus; tum prosequitur: inseparabilis a mea pro me.
    Number 14. Patrologia Graeca, vol. 39, col. 1063. — The Vatican edition, with most editions, against the manuscripts and the original, before Veritas reads est in place of et. We have added dicit after Veritas, on the authority of codex B and the original, and as the context demands. — The Scripture text is John 16:13. — Immediately afterward, the Vatican edition and editions 4, 9 read inseparabiliter for inseparabilis, which also Didymus has; it then continues: inseparabilis a mea for me.
  15. Loc. cit. n. 36. — In fine huius textus omnes mss. et edd. praeter Vat. legunt consolatione pro consolatore. Cum autem versio Hieronymi habeat consolatore et textus graecus perierit, nihil mutavimus.
    The same place cited, n. 36. — At the end of this text, all manuscripts and editions except the Vatican read consolatione for consolatore. Since, however, Jerome's version has consolatore and the Greek text has perished, we have changed nothing.
  16. Epist. 17. — Immediate ante sola Vat. Nam Cyrillus pro Item Cyrillus.
    Letter 17. — Immediately before, the Vatican edition alone reads Nam Cyrillus in place of Item Cyrillus.
  17. Hae homiliae in ed. Maurinorum Chrysostomi non inveniuntur. Eodem modo citantur et eadem verba utriusque textus referuntur ab Abaelardo, Theol. Christ. lib. V. (Ed. Migne) col. 1322 et 1323. — Impressae autem sunt istae homiliae in ed. latina omnium operum S. Ioan. Chrysostomi, Antwerpiae apud Ioan. Keerbergium 1614. tom. V. p. 287: In Symbolum Apostolorum expositio. Homil. I. incipit: Universalis gaudet... p. 288. col. 1. sic legitur: «Credo in Spiritum sanctum. Iste Spiritus ubique totus est, ubi vult spirat. Ipse est qui dixit: 'Separate mihi Paulum et Barnabam in opus, ad quod assumpsi eos'. Iste est Spiritus procedens de Patre et Filio, qui dividit propria dona singulis prout vult. Ergo iste Spiritus consecrat, sanctificat etc.» Ibid. Homil. II. incipit: Super fabricam totius etc.; ubi circa med. legitur: «Natus de Spiritu sancto. Istum Spiritum sanctum dicimus Patri et Filio esse coaequalem et procedentem de Patre et Filio. Hoc credite, ne colloquia mala corrumpant mores vestros bonos. Sunt enim haeretici» etc. — In quo textu post Spiritus codd. ABDE addunt sanctus. — Locus sequens Scripturae est I. Cor. 12, 11; Vulgata: dividens singulis prout vult.
    These homilies are not found in the Maurist edition of Chrysostom. They are cited in the same manner, and the same words of both texts are reported, by Abelard, Theologia Christiana V (Migne edition), col. 1322 and 1323. — These homilies are however printed in the Latin edition of all the works of St. John Chrysostom, Antwerp, by Joannes Keerbergius 1614, vol. V, p. 287: Exposition on the Apostles' Creed. Homily I begins: Universalis gaudet...; on p. 288, col. 1, is read: "I believe in the Holy Spirit. This Spirit is wholly everywhere, breathes where He wills. He is the one who said: 'Separate me Paul and Barnabas for the work to which I have called them'. This is the Spirit proceeding from the Father and the Son, who divides His own gifts to each as He wills. Therefore this Spirit consecrates, sanctifies, etc.". The same place, Homily II, begins: Super fabricam totius etc.; where in the middle is read: "Born of the Holy Spirit. We say this Holy Spirit is co-equal with the Father and the Son, and proceeding from the Father and the Son. Believe this, lest evil conversations corrupt your good morals. For there are heretics", etc. — In which text, after Spiritus, codices ABDE add sanctus. — The following Scripture passage is 1 Corinthians 12:11; Vulgate: dividing to each as He wills.
  18. Respicitur ad I. Cor. 15, 33, et mox in verbis omnis lingua etc. ad Philip. 2, 11.
    This refers to 1 Corinthians 15:33, and shortly after, in the words every tongue etc., to Philippians 2:11. ---
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