Protestant Perspective 新教的角度
Based probably on the baptismal creed of Jerusalem, the Niceno - Constantinopolitan Creed contained a fuller statement concerning Christ and the Holy Spirit than the earlier formula.基于可能对洗礼信条耶路撒冷，尼切诺-c onstantinopolitan信条载有详尽的声明中关于耶稣和圣灵比以前的公式。 Its use in eucharistic worship is not much earlier than the 5th century.其使用的圣体圣事的崇拜是没有多大早于公元5世纪。
The so - called Filioque ("and the Son") clause, expressing the double procession of the Spirit, was added at the Third Council of Toledo (589). The Nicene Creed is used by Roman Catholics, many Protestants, and the Eastern Orthodox; the last, however, reject the Filioque clause.所以-所谓的f ilioque（ “儿子” ）的条款，表达了双游行的精神，增加了在第三届理事会托莱多（ 5 89） 。 尼西亚信是所用的罗马天主教徒，许多新教徒，和东部东正教;最后，不过，拒绝filioque条款。
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Protestant Perspective 新教的角度
Filioque is a
combination of Latin words meaning "and from the Son," added to the Nicene Creed
by the Third Council of Toledo in 589: Credo in Spiritum Sanctum qui ex patre
filioque procedit ("I believe in the Holy Spirit who proceeds from the
Father and Son"). It refers to the doctrine of the procession of the Holy
Spirit from the Father and the Son. Although it was accepted by the Western
church as a belief by the end of the 4th century, the formula was not authorized
for general liturgical use before the early part of the 11th century.
filioque是一个组合，拉丁美洲的话，意思是“从儿子， ”添加到尼西亚信由第三届理事会托莱多在589 ： 信条在spiritum sanctum
qui前帕特雷filioque procedit （ “我相信，在圣灵谁收益，从父亲和儿子“ ） 。
它是指中庸之道，游行圣灵从父亲和儿子，虽然接受了西方教会作为一个信念，到去年底的第四世纪，公式是未经授权的一般礼仪使用前，早期的一部分，
11世纪。 It was assailed
vehemently by Photius, the patriarch of Constantinople (present-day Ýstanbul),
in 867 and 879. The Eastern church did not accept the addition on two
distinct grounds:这是由强烈的抨击photius ，老人家君士坦丁堡（现在的天ýstanbul ） ，在867和879 。
东部教会不接受，除了对两个截然不同的理由：
The filioque clause was probably devised in response to Arianism, which denied the full divinity of the Son.该filioque第大概是制订在回应arianism ，不能充分神的儿子。 To the Byzantines, however, the clause also appeared to compromise the primacy ("monarchy") of the Father, which according to the Eastern church is the source of deity.向byzantines ，不过，第22条亦出现妥协的首要（ “君主立宪制” ）的父亲，而根据东方教会是神的来源。 An unsuccessful attempt to reconcile the two points of view was made at the Council of Ferrara-Florence in 1439.一次不成功的尝试调和两种观点是在安理会费拉拉-佛罗伦斯，在1439年。 The Eastern and Western churches have remained separate, and the doctrine represented by the term filioque stands as one of the primary points of difference between them.东部与西部教会仍然分开， 和学说为代表的任期filioque站作为其中一个主要点的差异。
The term means "and from the Son" and refers to the phrase in the Western version of the Nicene Creed which says that the Holy Spirit proceeds from the Father and the Son. Originally this was not in the confessions agreed to at Nicaea (325) and Constantinople (381). It seems to have been first inserted at the local Council of Toledo (589) and in spite of opposition gradually established itself in the West, being officially endorsed in 1017. Photius of Constantinople denounced it in the ninth century, and it formed the main doctrinal issue in the rupture between East and West in 1054. An attempted compromise at Florence in 1439 came to nothing.这个词是指“从儿子” ，并指这句话在西方版本的尼西亚信，其中说，圣灵的收益来自父亲和儿子。 本来，这不是在供词同意在尼西亚（ 325 ）和君士坦丁堡（ 381 ） ，它似乎已首次插在地方议会托莱多（ 589 ） ，尽管反对的逐步确立了自己在西方，被正式批准在1017年。 photius君士坦丁堡谴责它在第九世纪，和它形成的主要理论问题，在破裂之间的东部和西部在1054年。企图妥协，在佛罗伦斯在1439年来到无关。 Among the fathers Hilary, Jerome, Ambrose, Augustine, Epiphanius, and Cyril of Alexandria may be cited in its favor; Theodore of Mopsuestia and Theodoret against it; with the Cappadocians occupying the middle ground of "from the Father through the Son."其中父亲的希拉蕊，杰罗姆，刘汉铨，奥古斯丁，埃皮法尼乌斯，钱卓乐爵士在亚历山大可引在其主张;西奥多的摩普绥提亚和theodoret反对;与cappadocians占领中东的理由： “从父亲透过儿子” 。
On the Eastern side two points may be made. 对东边有两点可作。 First, the relevant verse in John (15:26) speaks only of a proceeding from the Father. 首先，有关的诗在约翰（ 15:26 ）说，只有一个出发的父亲。 Second, the addition never had ecumenical approval. 第二，除了从未有过合一批准。
Two points may also be made for the filioque. 两点，也可为filioque 。 First, it safeguards the vital Nicene truth that the Son is consubstantial with the Father. 首先，它保障的重要尼西亚真理的儿子是consubstantial与父亲。 Second, the Son as well as the Father sends the Spirit in John 15:26, and by analogy with this relationship to us we are justified in inferring that the Spirit proceeds from both Father and Son in the intratrinitarian relationship. Not to say this is to divorce the Spirit from the Son in contradiction of the passages that speak of him as the Spirit of Christ (cf. Rom. 8:9; Gal. 4:6). 第二，儿子以及父亲送的精神，在约翰15时26分，并以类比与这种关系给我们我们有理由认为，在推理的精神，从双方的收益，父亲和儿子，在intratrinitarian关系。并不是说，这是离婚的精神，从儿子在矛盾的通道，讲他的作为的精神，基督（参见光盘。 8时09分; GAL的。 4时06分） 。
GW
Bromiley毛重罗米立
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
K Barth, Church
Dogmatics I / 1 12, 2; JND Kelly, Early Christian Doctrines; H Thielicke, The
Evangelical Faith, II,; HB Swete, History of the Doctrine of the Procession of
the Holy Spirit. k巴特，教会dogmatics的I / 12月1日， 2 ; jnd凯利，早期基督教的教义; h
•悌理柯，福音信仰，第二， ;血红蛋白swete ，历史的教义游行圣灵。
Orthodox Perspective 东正教的角度看
By the 4th century a polarity developed between the Eastern and Western Christians in their respective understandings of the Trinity.由第四世纪极性发达国家之间的东部和西部的基督信徒在各自的理解三位一体。 In the West God was understood primarily in terms of one essence (the Trinity of Persons being conceived as an irrational truth found in revelation); in the East the tri-personality of God was understood as the primary fact of Christian experience.在西方，上帝被理解为主要是在一条款的本质（三位一体的人被设想为一个非理性的真理中发现的启示） ;在东三人格上帝被理解为主要的事实，基督教的经验。 For most of the Greek Fathers, it was not the Trinity that needed theological proof but rather God's essential unity.对于大部分的希腊的父亲，这是不是三一，需要神学的证明，而是上帝的必不可少的团结。 The Cappadocian Fathers (Gregory of Nyssa, Gregory of Nazianzus, and Basil of Caesarea) were even accused of being tri-theists because of the personalistic emphasis of their conception of God as one essence in three hypostases (the Greek term hypostasis was the equivalent of the Latin substantia and designated a concrete reality).该cappadocian父亲（格雷戈里的nyssa ，格雷戈里的nazianzus ，和罗勒的撒利亚） ，甚至被指控为三theists ，因为该personalistic强调他们的概念，上帝的本质，作为一个在三hypostases （希腊来说，本质是相当于拉丁美洲substantia ，并指定一个具体的现实） 。 For Greek theologians, this terminology was intended to designate the concrete New Testamental revelation of the Son and the Spirit, as distinct from the Father.为希腊神学家，这个术语的用意是指定具体的新testamental启示的儿子和精神，有别于父亲。
Modern Orthodox theologians tend to emphasize this personalistic approach to God; they claim that they discover in it the original biblical personalism, unadulterated in its content by later philosophical speculation.现代东正教神学家往往强调这personalistic的做法，向上帝，他们声称，他们发现在它原来的圣经personalism ， unadulterated在其内容由后来的哲学的投机活动。
Polarization of the Eastern and the Western concepts of the Trinity is at the root of the Filioque dispute. The Latin word Filioque ("and from the Son") was added to the Nicene Creed in Spain in the 6th century. 两极化，东部和西部的概念，三位一体，是在根目录的filioque争端。拉丁词filioque （ “从儿子” ）被添加到尼西亚信在西班牙，在第六世纪。 By affirming that the Holy Spirit proceeds not only "from the Father" (as the original creed proclaimed) but also "from the Son," the Spanish councils intended to condemn Arianism by reaffirming the Son's divinity.申明，圣灵的收益，不仅“从父” （原来的信条宣布） ，而且还“从儿子， ”西班牙议会打算谴责arianism重申儿子的神性。 Later, however, the addition became an anti-Greek battle cry, especially after Charlemagne (9th century) made his claim to rule the revived Roman Empire.后来，然而，除了成为一个反希腊的战斗口号后，特别是查理（第九世纪） ，他声称要统治复苏罗马帝国。 The addition was finally accepted in Rome under German pressure.加上是最后接受了在罗马，根据德国的压力。 It found justification in the framework of Western conceptions of the Trinity; the Father and the Son were viewed as one God in the act of "spiration" of the Spirit.它发现的理由，在这个框架内的西方观念的三位一体;父子被认为是一神在该法中“ spiration ”的精神。
The Byzantine theologians opposed the addition, first on the ground that the Western Church had no right to change the text of an ecumenical creed unilaterally and, second, because the Filioque clause implied the reduction of the divine persons to mere relations ("the Father and the Son are two in relation to each other, but one in relation to the Spirit"). For the Greeks the Father alone is the origin of both the Son and the Spirit. 拜占庭神学家反对，此外，首先在地面上指出，西方教会无权更改文本的一普世信仰单方面，第二，因为filioque第暗示削减的神人仅仅关系（ “父亲和儿子是两个在相互关系，但一在有关的精神“ ） 。为希腊人的父亲，单是起源都和儿子的精神。 Patriarch Photius (9th century) was the first Orthodox theologian to explicitly spell out the Greek opposition to the Filioque concept, but the debate continued throughout the Middle Ages.老人家photius （第九世纪）是第一个东正教神学家明确列明希腊反对以filioque概念，但辩论继续在整个中东的千古罪人。
(An excerpt to our presentation regarding the Second Ecumenical Council, the First Council of Constantinople, of 381 AD, is presented here as indicating historical views on the subject.) （摘录我们介绍了关于第二大公会议，第一届理事会君士坦丁堡， 381的广告，是这里的历史表明，作为对此事的意见） 。
1. 1 。 That no pretence is made by the West that the words in dispute formed part of the original creed as adopted at Constantinople, or that they now form part of that Creed.没有为幌子，是由西说，换言之，在争端的组成部分原有的信仰通过在君士坦丁堡，或他们现在的形式部分，即信仰。
2. 2 。 That so far from the insertion being made by the Pope, it was made in direct opposition to his wishes and command.这么远从插入正在作出的教宗，它是在直接反对他的愿望和指挥。
3. 3 。 That it never was intended by the words to assert that there were two 'Archai in the Trinity, nor in any respect on this point to differ from the teaching of the East.它从来没有的用意是由换言之断言，有两个' archai在三位一体，也没有在任何方面在这一点上，以不同的教学东。
4. 4 。 That it is quite possible that the words were not an intentional insertion at all.这是非常有可能的话不是故意插入在所有。
5. 5 。 And finally that the doctrine of the East as set forth by St. John Damascene is now and always has been the doctrine of the West on the procession of the Holy Spirit, however much through ecclesiastico-political contingencies this fact may have become obscured.最后，该学说的东所列由圣约翰大马士革现在和一直学说西对游行的圣灵，但很多通过ecclesiastico政治突发事件这个事实，可能已经模糊。
With the truth or falsity of the doctrine set forth by the Western addition to the creed this work has no concern, nor even am I called upon to treat the historical question as to when and where the expression "and the Son" was first used.与真理或虚假的学说提出的西部除了要信仰这方面的工作已不关心，甚至我呼吁对待历史问题，以何时及何地表达“和儿子”是首次使用。 For a temperate and eminently scholarly treatment of this point from a Western point of view, I would refer the reader to Professor Swete's On the History of the Doctrine of the Procession of the Holy Spirit.为温带和遥不可及，学术待遇，这点从西方的角度来看，我想是指读者教授swete的对历史的原则，游行圣灵。 In JM Neale's History of the Holy Eastern Church will be found a statement from the opposite point of view.在jm neale历史的圣地东部教会会被发现的一份声明相反的观点。 The great treatises of past years I need not mention here, but may be allowed to enter a warning to the reader, that they were often written in the period of hot controversy, and make more for strife than for peace, magnifying rather than lessening differences both of thought and expression.伟大的论文过去几年我不需要在这里提及，但可能会允许进入的警告读者，他们往往在书面期间的热点争议，使更多的争斗比的和平，放大镜，而不是减少分歧无论是思想和言论自由。
Perhaps, too, I may be allowed here to remind the readers that it has been said that while "ex Patre Filioque procedens" in Latin does not necessitate a double source of the Holy Spirit, the expression ekporeuomenon ek tou patros kai ek tou Huiou does.也许，太，我可获准在这里提醒读者，它一直表示，虽然“当然帕特雷filioque procedens ”在拉丁美洲，并不需要双重来源，圣灵，表达ekporeuomenon 18.3.2000头patros启18.3.2000头是否huiou 。 On such a point I am not fit to give an opinion, but St. John Damascene does not use this expression.在这样一个点，我不适合提供意见，但圣约翰达玛森就不应该使用这个表达。
1. 1 。 That no pretence is made by the West that the words in dispute ever formed part of the creed as adopted at Constantinople is evidently proved by the patent fact that it is printed without those words in all our Concilias and in all our histories.没有为幌子，是由西方的话，在纠纷不断的组成部分的信仰，通过在君士坦丁堡显然是证明了专利的事实，就是印没有这些话在我们所有的concilias ，并在我们所有的历史。 It is true that at the Council of Florence it was asserted that the words were found in a copy of the Acts of the Seventh Ecumenical which they had, but no stress was even at that eminently Western council laid upon the point, which even if it had been the case would have shewn nothing with regard to the true reading of the Creed as adopted by the Second Synod.这是事实在安理会的佛罗伦斯有人断言说的话被发现在一个副本的行为第七合一他们，但没有压力是即使在那个遥不可及，西方会奠定了后一点，即使已案件将有shewn无关方面的真正读的信条所通过的第二次主教会议。 [210]On this point there never was nor can be any doubt. [ 210 ]在这一点上是从来没有，也不可以有任何疑问。
2. 2 。 The addition was not made at the will and at the bidding of the Pope.加上没有作出的意志和在招投标的教宗。 It has frequently been said that it was a proof of the insufferable arrogancy of the See of Rome that it dared to tamper with the creed set forth by the authority of an Ecumenical Synod and which had been received by the world.它常常被说这是一个证明该insufferable arrogancy该见的罗马，它不敢篡改与信条提出的权威一普世主教会议，并已收到由世界。 Now so far from the history of this addition to the creed being a ground of pride and complacency to the advocates of the Papal claims, it is a most marked instance of the weakness of the papal power even in the West.现在到目前为止，从历史，这除了要信仰，作为一个地面的自豪感和自满主张教皇的索赔，这是一个最显着的实例的弱点教皇的权力，即使在西方国家。
"Baronius," says Dr. Pusey, "endeavours in vain to find any Pope, to whom the `formal addition' may be ascribed, and rests at last on a statement of a writer towards the end of the 12th century, writing against the Greeks. `If the Council of Constantinople added to the Nicene Creed, `in the Holy Ghost, the Lord, and Giver of life,' and the Council of Chalcedon to that of Constantinople, `perfect in Divinity and perfect in Humanity, consubstantial with the Father as touching his Godhead, consubstantial with us as touching his manhood,' and some other things as aforesaid, the Bishop of the elder Rome ought not to be calumniated, because for explanation, he added one word [that the Holy Spirit proceeds from the Son] having the consent of very many bishops and most learned Cardinals.' “巴若尼博士说： ” pusey ， “努力在妄图找到任何教宗，向谁`正式此外'可能归因于，在于最后一项声明，一个作家在接近年底时的12世纪，以书面形式对希腊人。 `如果安理会君士坦丁堡添加到尼西亚信， `在圣灵，主，并赐予生命， '和安理会的迦克墩该君士坦丁堡， `完美的神和完美的人类，与consubstantial父亲作为在谈到他的神的源头， consubstantial与我们谈到他的气概， '和一些其他的东西，如前述，主教的老罗马不应受到calumniated ，因为解释，他说，一个字[圣灵收益儿子]经同意，很多主教和最据悉，枢机主教。 `For the truth of which,' says Le Quien, `be the author responsible!' `为真理，其中， '乐说， quien ， `被作者负责！ It seems to me inconceivable, that all account of any such proceeding, if it ever took place, should have been lost."在我看来不可思议的，即所有帐户的任何这种程序，如果它发生，应已失去“ 。 [211] [ 211 ]
We may then dismiss this point and briefly review the history of the matter.我们可能会那么解雇了这一点，简单地回顾历史上这件事。
There seems little doubt that the words were first inserted in Spain.似乎毫无疑问的话首先插入在西班牙。 As early as the year 400 it had been found necessary at a Council of Toledo to affirm the double procession against the Priscillianists, [212] and in 589 by the authority of the Third Council of Toledo the newly converted Goths were required to sign the creed with the addition.早在400年，它已发现有必要在立法会托莱多肯定了双游行反对priscillianists ， [ 212 ] ，并在589所的权威第三届理事会托莱多新转换的哥特须签署的信条加上。 [213]From this time it became for Spain the accepted form, and was so recited at the Eighth Council of Toledo in 653, and again in 681 at the Twelfth Council of Toledo. [ 213 ]从这个时候它成为在西班牙接受的形式，是使背诵在第八届理事会托雷多在653 ，并再次在681举行的第十二次理事会托莱多。 [214] [ 214 ]
But this was at first only true of Spain, and at Rome nothing of the kind was known.不过，这是第一只真正的西班牙，和在罗马没有那种被称为。 In the Gelasian Sacramentary the Creed is found in its original form.在gelasian sacramentary的信条是，发现在其原来的形式。 [215]The same is the case with the old Gallican Sacramentary of the vii th or viii th century. [ 215 ]相同的情况是与旧的gallican sacramentary的第七次或第八次世纪。 [216] [ 216 ]
However, there can be no doubt that its introduction spread very rapidly through the West and that before long it was received practically everywhere except at Rome.不过，有可毫无疑问，其导言的蔓延非常迅速通过西和前只要是收到的几乎无处不在，除了在罗马。
In 809 a council was held at Aix-la-Chapelle by Charlemagne, and from it three divines were sent to confer with the Pope, Leo III, upon the subject.在809 1安理会举行阿亨由查理，并从3 divines被送往会商，与教宗利奥三，当标的。 The Pope opposed the insertion of the Filioque on the express ground that the General Councils had forbidden any addition to be made to their formulary.教宗反对插入的filioque就明示理由，一般议会禁止任何除了作出他们的处方。 [217]Later on, the Frankish Emperor asked his bishops what was "the meaning of the Creed according to the Latins," [218] and Fleury gives the result of the investigations to have been, "In France they continued to chant the creed with the word Filioque, and at Rome they continued not to chant it." [ 217 ]稍后，法兰克皇帝问他的主教，什么是“意义的信仰，根据该拉丁美洲， ” [ 218 ]和fleury给出了调查结果已“ ，在法国他们继续高唱的信条与Word filioque ，并在罗马，他们不会继续高唱它“ 。 [219] [ 219 ]
So firmly resolved was the Pope that the clause should not be introduced into the creed that he presented two silver shields to the Confessio in St. Peter's at Rome, on one of which was engraved the creed in Latin and on the other in Greek, without the addition.如此坚定地解决是教宗指出，第不应被引入到这一信条，他提出了两个银盾给confessio在圣伯多禄在罗马，对其中之一是镌刻在拉丁美洲的信条和对其他在希腊语，没有增补。 This act the Greeks never forgot during the controversy.这种行为希腊人从未忘记在争议。 Photius refers to it in writing to the Patriarch of Acquileia. photius是指它在以书面形式向主教acquileia 。 About two centuries later St. Peter Damian [220] mentions them as still in place; and about two centuries later on, Veccur, Patriarch of Constantinople, declares they hung there still.约两个世纪后的圣彼得达米安[ 220 ]提到，他们仍然在的地方;约两个世纪后， veccur ，君士坦丁堡牧首，宣布他们的红，还有。 [221] [ 221 ]
It was not till 1014 that for the first time the interpolated creed was used at mass with the sanction of the Pope.这是不是到1014年，为第一次插的信条是用在群众与制裁的教宗。 In that year Benedict VIII.在该年度的本笃八。 acceded to the urgent request of Henry II.加入迫切的要求，亨利二世。 of Germany and so the papal authority was forced to yield, and the silver shields have disappeared from St. Peter's.德国和使教皇的权力，被迫屈服，和银盾已经消失，从圣彼得大教堂的。
3. 3 。 Nothing could be clearer than that the theologians of the West never had any idea of teaching a double source of the Godhead.没有什么能够更清楚比说，神学家的西从来没有任何的概念教学的双重来源的神的源头。 The doctrine of the Divine Monarchy was always intended to be preserved, and while in the heat of the controversy sometimes expressions highly dangerous, or at least clearly inaccurate, may have been used, yet the intention must be judged from the prevailing teaching of the approved theologians.该学说的神圣君主立宪制一直是打算予以保留，而在激烈的争论，有时表现具有高度危险性，或者至少是明确不准确，可能已被使用，但意图，必须从现行的教学核准神学家。 And what this was is evident from the definition of the Council of Florence, which, while indeed it was not received by the Eastern Church, and therefore cannot be accepted as an authoritative exposition of its views, yet certainly must be regarded as a true and full expression of the teaching of the West.什么，这是显而易见的是，从定义理事会的佛罗伦斯，其中，而事实上这是没有收到由东区教会，因此是不能接受的，作为一个权威的论述，其意见，但一定要被视为一个真正的和充分体现教学的西方国家。 "The Greeks asserted that when they say the Holy Ghost proceeds from the Father, they do not use it because they wish to exclude the Son; but because it seemed to them, as they say, that the Latins assert the Holy Spirit to proceed from the Father and the Son, as from two principles and by two spirations, and therefore they abstain from saying that the Holy Spirit proceeds from the Father and the Son. But the Latins affirm that they have no intention when they say the Holy Ghost proceeds from the Father and the Son to deprive the Father of his prerogative of being the fountain and principle of the entire Godhead, viz. of the Son and of the Holy Ghost; nor do they deny that the very procession of the Holy Ghost from the Son, the Son derives from the Father; nor do they teach two principles or two spirations; but they assert that there is one only principle, one only spiration, as they have always asserted up to this time." “希腊人宣称，当他们说，圣灵的收益来自父亲，他们不使用它，因为他们想排除的儿子，但因为它似乎对他们来说，正如他们所说，认为拉丁美洲断言圣灵着手从父亲和儿子，从两个原则和两个spirations ，因此他们投弃权说，圣灵的收益来自父亲和儿子，但拉丁美洲申明，他们无意当他们说，圣灵的收益父亲和儿子剥夺的父亲，他的特权，正在喷泉和原则，整个神的源头，即对儿子和圣灵;它们也不否认，非常的游行，圣灵从儿子，儿子来自父亲;也不是他们教导两个原则或两个spirations ;但他们断言，有一个只有原则，一，只有spiration ，因为他们一直声称，成立这个时间“ 。
4. 4 。 It is quite possible that when these words were first used there was no knowledge on the part of those using them that there had been made any addition to the Creed.这是非常有可能的，当这些话首次使用是没有知识的部分，那些使用它们有已取得任何除上述信条。 As I have already pointed out, the year 589 is the earliest date at which we find the words actually introduced into the Creed.正如我已经指出， 589年，是最早的日期在我们找到的话，其实引入到信仰。 Now there can be no doubt whatever that the Council of Toledo of that year had no suspicion that the creed as they had it was not the creed exactly as adopted at Constantinople.现在有可以毫无疑问，无论是安理会托莱多这一年没有怀疑该信条，因为他们那不是信仰正是通过在君士坦丁堡。 This is capable of the most ample proof.这是能够最充分证明。
In the first place they declared, "Whosoever believes that there is any other Catholic faith and communion, besides that of the Universal Church, that Church which holds and honours the decrees of the Councils of Nice, Constantinople, I. Ephesus, and Chalcedon, let him be anathema."摆在首位，他们宣称， “凡认为有任何其他天主教信仰和共融，除了是普世教会，教会举行授勋和法令议会尼斯，君士坦丁堡，一以弗所，迦克墩，让他被诅咒“ 。 After some further anathemas in the same sense they repeat "the creed published at the council of Nice," and next, "The holy faith which the 150 fathers of the Council of Constantinople explained, consonant with the great Council of Nice."经过一番进一步anathemas在同样的责任感，他们重复“的信条发表在安理会好话， ”下一步， “神圣的信仰，其中150的父亲理事会君士坦丁堡解释，辅音与伟大安理会好话” 。 And then lastly, "The holy faith which the translators of the council of Chalcedon explained."然后最后， “神圣的信仰，翻译的理事会迦克墩解释” 。 The creed of Constantinople as recited contained the words "and from the Son."该信条君士坦丁堡作为背诵载的话“ ，并从儿子” 。 Now the fathers at Toledo were not ignorant of the decree of Ephesus forbidding the making of "another faith" (heteran pistin) for they themselves cite it, as follows from the acts of Chalcedon; "The holy and universal Synod forbids to bring forward any other faith; or to write or believe or to teach other, or be otherwise minded. But whoso shall dare either to expound or produce or deliver any other faith to those who wish to be converted etc."现在的父亲在托莱多不是无知的法令，禁止以弗所作出“另一位信仰” （ heteran皮什廷）为他们自己举，因为从如下的行为迦克墩“ ;圣地和世界主教会议，使禁止提出任何其他的信仰;或写或相信或教导其他，或以其他志同道合的，但不敢凡应要么阐述或出示或交付任何其他信仰的那些谁想转换等“ Upon this Dr. Pusey well remarks, [222] "It is, of course, impossible to suppose that they can have believed any addition to the creed to have been forbidden by the clause, and, accepting it with its anathema, themselves to have added to the creed of Constantinople."这个博士pusey ，以及言论， [ 222 ] ： “这是的，当然是不可能的假设他们可以相信，任何除上述信条已被禁止的条文，并接受它与它的诅咒，自己有添加到信条君士坦丁堡“ 。
But while this is the case it might be that they understood heteran of the Ephesine decree to forbid the making of contradictory and new creeds and not explanatory additions to the existing one.不过，虽然这是个案，可能是因为他们理解heteran的ephesine法令禁止作出矛盾和新的信条，而不是解释性补充现有的1 。 Of this interpretation of the decree, which would seem without any doubt to be the only tenable one, I shall treat in its proper place.这个解释法令，这似乎毫无疑问是唯一站得住脚的一，我会处理在其适当的地位。
We have however further proof that the Council of Toledo thought they were using the unaltered creed of Constantinople.不过我们已进一步证明，安理会托莱多认为他们使用不变的信条君士坦丁堡。 In these acts we find they adopted the following; "for reverence of the most holy faith and for the strengthening of the weak minds of men, the holy Synod enacts, with the advice of our most pious and most glorious Lord, King Recarede, that through all the churches of Spain and Gallæcia, the symbol of faith of the council of Constantinople, ie of the 150 bishops, should be recited according to the form of the Eastern Church, etc."在这些行为，我们发现，他们采取了以下; “崇敬的最圣洁的信仰和为加强薄弱的头脑，罗马教廷主教会议制定，意见是我们最虔诚和最辉煌的主，国王recarede ，通过所有的教堂，西班牙和gallæcia ，象征信仰理事会君士坦丁堡，即对150名主教，应根据背诵的形式，东部教会等“
This seems to make the matter clear and the next question which arises is, How the words could have got into the Spanish creed?这似乎使问题清晰和接下来的问题而产生的，就是如何的话可以进入了西班牙语的信条？ I venture to suggest a possible explanation.我冒昧地提出一种可能的解释。 Epiphanius tells us that in the year 374 "all the orthodox bishops of the whole Catholic Church together make this address to those who come to baptism, in order that they may proclaim and say as follows."埃皮法尼乌斯告诉我们：在今年374 “的所有东正教会主教的整个天主教教会一起作出这个地址那些谁来的洗礼，使他们可在宣布和说，如下” 。 [223]If this is to be understood literally of course Spain was included. [ 223 ]如果这是可以理解从字面上来看，当然西班牙被列入。 Now the creed thus taught the catechumens reads as follows at the point about which our interest centres:现在的信条，因此教慕道者，内容如下，在这点，这符合我们的利益中心：
Kai eis to hagion pneuma pisteuomen,...ek tou patros ekporeuomenon kai ek tou Huiou lambanomenon kai pisteuomenon, eis mian katholiken ktl Now it looks to me as if the text had got corrupted and that there should be a full stop after lambanomenon, and that pisteuomenon should be pisteuomen.启的EIS ，以hagion牛马pisteuomen ， ... 18.3.2000头patros ekporeuomenon启18.3.2000头huiou lambanomenon启pisteuomenon ， EIS的眠katholiken ktl现在看来，我作为如果文本已得到损坏，应该有一个句号后， lambanomenon ，这pisteuomenon应pisteuomen 。 These emendations are not necessary however for my suggestion although they would make it more perfect, for in that case by the single omission of the word lambanomenon the Western form is obtained.这些emendations是没有必要，但为我的建议，虽然他们将使它更完善，在这种情况下，由单一的遗漏字lambanomenon西方的形式，得到了。 It will be noticed that this was some years before the Constantinopolitan Council and therefore nothing would be more natural than that a scribe accustomed to writing the old baptismal creed and now given the Constantinopolitan creed, so similar to it, to copy, should have gone on and added the kai ek tou Huiou, according to habit.它会注意到，这是一些年前constantinopolitan会，因此没有什么会更自然，比1刀习惯于以书面形式旧洗礼信条，现在由于constantinopolitan信条，所以类似的话，复制，应该已经对并补充说：启18.3.2000头huiou ，根据习惯。
However this is a mere suggestion, I think I have shewn that there is strong reason to believe that whatever the explanation may be, the Spanish Church was unaware that it had added to or changed the Constantinopolitan creed.不过，这只是一个建议，我想我已经shewn是有强烈的理由相信，无论解释可能是，西班牙教会不知道，它已加入或改变constantinopolitan信条。
5. 5 。 There remains now only the last point, which is the most important of all, but which does not belong to the subject matter of this volume and which therefore I shall treat with the greatest brevity.仍然存在，现在只有最后一点，这是最重要的是，但不属于该标的物的数量和这其中，所以我会处理的最大简洁。 The writings of St. John Damascene are certainly deemed entirely orthodox by the Easterns and always have been.著作圣约翰达玛森当然是被视为正统的完全由easterns始终已。 On the other hand their entire orthodoxy has never been disputed in the West, but a citation from Damascene is considered by St. Thomas as conclusive.在另一方面，他们的整个正统从来没有争议，在西方，但引文从大马士革被认为是由圣托马斯作为最后定论。 Under these circumstances it seems hard to resist the conclusion that the faith of the East and the West, so far as its official setting forth is concerned, is the same and always has been.在这种情况下，似乎难以抗拒的结论是，信仰，东部和西部地区，直至目前为止，作为其官方提出而言，是一样的，并一直。 And perhaps no better proof of the Western acceptance of the Eastern doctrine concerning the eternal procession of the Holy Spirit can be found than the fact that St. John Damascene has been in recent years raised by the pope for his followers to the rank of a Doctor of the Catholic Church.也许没有更好的证明，西部接受东部的学说关于永恒的游行，圣灵可以找到比事实，即圣约翰达玛森已在近年来所提出的教宗为他的追随者，以职级的医生的天主教教会。
Perhaps I may be allowed to close with two moderate statements of the Western position, the one by the learned and pious Dr. Pusey and the other by the none less famous Bishop Pearson.也许我可获准继续密切与两个温和的声明，西方的立场，一所的经验教训和虔诚的博士pusey和其他由无少著名的主教皮尔逊。
Dr. Pusey says: pusey博士说：
"Since, however, the clause, which found its way into the Creed, was, in the first instance, admitted, as being supposed to be part of the Constantinopolitan Creed, and, since after it had been rooted for 200 years, it was not uprooted, for fear of uprooting also or perplexing the faith of the people, there was no fault either in its first reception or in its subsequent retention." “但是，由于该条款，发现其进入信仰，是，在第一，例如承认，作为假定的一部分，该constantinopolitan信条，并自后，它一直植根于200年，这是不是连根拔起，因害怕或连根拔起，也令人费解的信念，人民的，有没有犯错，无论是在其第一次接待，或在其随后的保留“ 。
"The Greeks would condemn forefathers of their own, if they were to pronounce the clause to be heretical. For it would be against the principles of the Church to be in communion with an heretical body. But from the deposition of Photius, ad 886 to at least ad 1009, East and West retained their own expression of faith without schism. [224] " “希腊人的祖先会谴责自己，如果他们被宣告该条款被邪教。便反对的原则，教会必须在共融与一邪教组织。但是，从沉积photius ，广告，以886至少广告1009年，东方和西方的保留他们自己表达信仰的无裂。 [ 224 ] “
"ad 1077, Theophylact did not object to the West, retaining for itself the confession of faith contained in the words, but only excepted against the insertion of the words in the Creed. [225] " “广告1077年， theophylact不反对向西方，保留为自己供认的信仰中所载的话，但只有例外的对插入的话，在信仰。 [ 225 ] ”
And Bp.和BP 。 Pearson, explaining Article VIII.皮尔逊，解释第八条。 of the Creed says: "Now although the addition of words to the formal Creed without the consent, and against the protestations of the Oriental Church be not justifiable; yet that which was added is nevertheless a certain truth, and may be so used in that Creed by them who believe the same to be a truth; so long as they pretend it not to be a definition of that Council, but an addition or explication inserted, and condemn not those who, out of a greater respect to such synodical determinations, will admit of no such insertions, nor speak any other language than the Scriptures and their Fathers spoke."该信条说： “现在虽然加入的话，以正式的信条，未经同意，反对和抗议，东方教会的不合理，但认为这是补充，不过是某一个真理，可能是这样，用于该信条，他们谁相信同样是一个真理，所以，只要他们假装这是不是一个定义，安理会，但除了解说或插入，并谴责那些没有谁，一个更大的尊重，例如synodical决定，会承认的没有这样的插入，也不是说任何其他语言比圣经与他们的父亲以“ 。
Filioque is a theological formula of great dogmatic and historical importance. filioque是一个神学公式伟大的教条式的和历史的重要性。 On the one hand, it expresses the Procession of the Holy Ghost from both Father and Son as one Principle; on the other, it was the occasion of the Greek schism.在一方面，它表达了游行圣灵从双方的父亲和儿子，作为一个原则;另一方面，据之际，希腊的分裂。 Both aspects of the expression need further explanation.这两个方面的表达，需要作进一步解释。
I. DOGMATIC MEANING OF FILIOQUE一，教条式的意义filioque
The dogma of the double Procession of the Holy Ghost from Father and Son as one Principle is directly opposed to the error that the Holy Ghost proceeds from the Father, not from the Son.该教条的双重游行圣灵从父亲和儿子，作为一个原则，是直接反对的错误圣灵的收益来自父亲，而不是从儿子。 Neither dogma nor error created much difficulty during the course of the first four centuries.既不教条，也不是错误创造了很大的困难的过程中，第一四个世纪。 Macedonius and his followers, the so-called Pneumatomachi, were condemned by the local Council of Alexandria (362) and by Pope St. Damasus (378) for teaching that the Holy Ghost derives His origin from the Son alone, by creation. macedonius和他的追随者，所谓pneumatomachi ，谴责由地方议会的亚历山大（ 362 ）和教宗圣达玛斯（ 378 ）教学圣灵源于他的原产地从儿子单，由创作。 If the creed used by the Nestorians, which was composed probably by Theodore of Mopsuestia, and the expressions of Theodoret directed against the ninth anathema by Cyril of Alexandria, deny that the Holy Ghost derives His existence from or through the Son, they probably intend to deny only the creation of the Holy Ghost by or through the Son, inculcating at the same time His Procession from both Father and Son.如果信仰所用的nestorians ，这是组成可能由西奥多的摩普绥提亚，并表达theodoret针对第九诅咒由钱卓乐爵士在亚历山大，否认圣灵源于他的存在，从服务或通过的儿子，他们可能打算否认，只创造了圣灵所或通过的儿子，灌输在同一时间，他的游行，从双方的父亲和儿子。 At any rate, if the double Procession of the Holy Ghost was discussed at all in those earlier times, the controversy was restricted to the East and was of short duration.在任何率，如果双游行圣灵讨论了所有在那些较早的时候，争议仅限于东，并于短暂的。
The first undoubted denial of the double Procession of the Holy Ghost we find in the seventh century among the heretics of Constantinople when St. Martin I (649-655), in his synodal writing against the Monothelites, employed the expression "Filioque".第一毫无疑问，拒绝双重游行圣灵我们发现在七世纪之间的异端君士坦丁堡时，圣马丁（ 649-655 ） ，在他的主教会议以书面形式对monothelites ，受雇的表达“ filioque ” 。 Nothing is known about the further development of this controversy; it does not seem to have assumed any serious proportions, as the question was not connected with the characteristic teaching of the Monothelites.什么是已知的关于进一步发展这一争议;它似乎并不承担任何严重的比例，由于议题未获得与特色教学的monothelites 。
In the Western church the first controversy concerning the double Procession of the Holy Ghost was conducted with the envoys of the Emperor Constantine Copronymus, in the Synod of Gentilly near Paris, held in the time of Pepin (767).在西方教会第一次的争议，关于双重游行圣灵进行与驻华使节的皇帝君士坦丁copronymus ，在主教的gentilly在巴黎附近举行，在时间的pepin （ 767 ） 。 The synodal Acts and other information do not seem to exist.该主教的行为和其他信息，似乎并不存在。 At the beginning of nineth century, John, a Greek monk of the monastery of St. Sabas, charged the monks of Mt. Olivet with heresy, they had inserted the Filioque into the Creed.在开始的第九世纪，约翰，希腊僧人的修道院圣sabas ，被控的修道士吨。科特与异端，他们已插入filioque到信仰。 In the second half the same century, Photius, the successor of the unjustly deposed Ignatius, Patriarch of Constantinople (858), denied the Procession of the Holy Ghost from the Son, and opposed the insertion of the Filioque into the Constantinopolitan creed.在今年下半年同时世纪， photius ，继任者的不公正废黜伊格内修斯，君士坦丁堡牧首（ 858 ） ，否认游行圣灵从儿子，并反对加入该filioque到constantinopolitan信条。 The same position was maintained towards the end of the tenth century by the Patriarchs Sisinnius and Sergius, and about the middle of the eleventh century by the Patriarch Michael Caerularius, who renewed and completed the Greek schism.同样的立场是保持在接近年底时的10世纪，由patriarchs sisinnius和谢尔盖，约中第十一届世纪老人家迈克尔caerularius ，谁续约，并完成了希腊的分裂。
The rejection of the Filioque, or the double Procession of the Holy Ghost from the Father and Son, and the denial of the primacy of the Roman Pontiff constitute even today the principal errors of the Greek church.拒绝的filioque ，或双游行圣灵来自父亲和儿子，和剥夺的首要罗马教宗构成即使在今天，主要的错误，希腊教会。 While outside the Church doubt as to the double Procession of the Holy Ghost grew into open denial, inside the Church the doctrine of the Filioque was declared to be a dogma of faith in the Fourth Lateran Council (1215), the Second council of Lyons (1274), and the Council of Florence (1438-1445).而教会之外，无疑，以双游行圣灵增长到公开否认，内教会的教义的filioque被宣布为教条的信仰在第四次拉特兰会（ 1215 ） ，第二届理事会里昂（ 1274年） ，以及安理会的佛罗伦斯（ 1438年至1445年） 。 Thus the Church proposed in a clear and authoritative form the teaching of Sacred Scripture and tradition on the Procession of the Third Person of the Holy Trinity.因此，教会提出的在一个明确的和权威性的形式，教学神圣的经文和传统对游行的第三人的圣三一。
As to the Sacred Scripture, the inspired writers call the Holy Ghost the Spirit of the Son (Galatians 4:6), the Spirit of Christ (Romans 8:9), the Spirit of Jesus Christ (Philippians 1:19), just as they call Him the Spirit of the Father (Matthew 10:20) and the Spirit of God (1 Corinthians 2:11).以神圣的经文，激发了作家呼吁圣灵的精神，儿子（加拉太4时06分） ，基督的精神（罗马8时09分） ，精神耶稣基督（ philippians 1:19 ） ，正如他们呼吁他的精神父亲（马太10时20分）和上帝的精神（ 1哥林多前书2时11分） 。 Hence they attribute to the Holy Ghost the same relation to the Son as to the Father.因此，他们的属性，以圣灵，同时关系到儿子向父亲。
Again, according to Sacred Scripture, the Son sends the Holy Ghost (Luke 24:49; John 15:26; 16:7; 20:22; Acts 2:33; Titus 3:6), just as the Father sends the Son (Romans 3:3; etc.), and as the Father sends the Holy Ghost (John 14:26).再次，根据圣经，儿子发出了圣灵（路加福音24:49 ;约翰15时26分; 16时07分; 20时22分;行为2时33分;提图斯3时06分） ，正如父亲传给儿子（罗马3时03分;等） ，以及作为父亲发送圣灵（约翰14时26分） 。
Now the "mission" or "sending" of one Divine Person by another does not mean merely that the Person said to be sent assumes a particular character, at the suggestion of Himself in the character of Sender, as the Sabellians maintained; nor does it imply any inferiority in the Person sent, as the Arians taught; but it denotes, according to the teaching of the weightier theologians and Fathers, the Procession of the Person sent from the Person Who sends.现在“任务”或“送”一神人由另一并不意味着只是那人说，将被送到假设某一特定的性格，在自己的建议，在性质的寄件者，作为sabellians维持不变;也不意味着有任何自卑，在该人发出，作为arians教，但它是指，根据教学的重神学家和父亲，游行的人寄来的人谁送。 Sacred Scripture never presents the Father as being sent by the Son, nor the Son as being sent by the Holy Ghost.神圣的经文，从来没有介绍的父亲被派来的儿子，也不是儿子发出的圣灵。 The very idea of the term "mission" implies that the person sent goes forth for a certain purpose by the power of the sender, a power exerted on the person sent by way of a physical impulse, or of a command, or of prayer, or finally of production; now, Procession, the analogy of production, is the only manner admissible in God.非常的想法而言， “使命” ，意味着该人发出去，提出了为某一个目的，权力的寄件者，权力施加的人发送的方式，身体的冲动，或一个命令，或祈祷，或最后的生产;现在，游行，比喻生产，是唯一的方式受理，在上帝的。 It follows that the inspired writers present the Holy Ghost as proceeding from the Son, since they present Him as sent by the Son.它如下认为，作家的灵感，目前圣灵作为出发的儿子，因为他们目前他发出的儿子。 Finally, St. John (16:13-15) gives the words of Christ: "What things soever he [the Spirit] shall hear, he shall speak; ...he shall receive of mine, and shew it to you. All things whatsoever the Father hath, are mine."最后，圣约翰（ 16:13-15 ）让基督的话： “什么事情soever他[精神] ，应听取，他发言; … …他应接受矿山， shew给您。所有什么东西，父亲祂所，是排雷“ 。 Here a double consideration is in place.这里的双重考虑的是在地方。 First, the Son has all things that the Father hath, so that He must resemble the Father in being the Principle from which the Holy Ghost proceeds.首先，儿子所有的东西，父亲祂所，让他必须类似于父亲在正的原则，从圣灵的收益。 Secondly, the Holy Ghost shall receive "of mine" according to the words of the Son; but Procession is the only conceivable way of receiving which does not imply dependence or inferiority.其次，圣灵，应领取的“地雷”根据的话，儿子，但游行，是唯一可以想象的方式接收，这并不意味着依赖或自卑。 In other words, the Holy Ghost proceeds from the Son.在其他换句话说，圣灵的收益，从儿子。
The teaching of Sacred Scripture on the double Procession of the Holy Ghost was faithfully preserved in Christian tradition.教学神圣的经文，对双游行圣灵是忠实地保存在基督教传统。 Even the Greek Orthodox grant that the Latin Fathers maintain the Procession of the Holy Ghost from the Son.甚至希腊东正教授予认为，拉丁美洲的父亲保持的游行，圣灵从儿子。 The great work on the Trinity by Petavius (Lib. VII, cc. iii sqq.) develops the proof of this contention at length.伟大的工作，对三一由petavius （ lib.七，消委会。 sqq三）发展证明了这一点的争论在长度。 Here we mention only some of the later documents in which the patristic doctrine has been clearly expressed:在这里，我们只提一些后来的文件，其中教父的学说已明确表示：
the dogmatic letter of St. Leo I to Turribius, Bishop of Astorga, Ep.教条式的信，圣利奥一至turribius ，主教阿斯托加，的EP 。 XV, c.十五，长 i (447);我（ 447 ） ;
the so-called Athanasian Creed;那些所谓亚他那修信经信条;
several councils held at Toledo in the years 447, 589 (III), 675 (XI), 693 (XVI);几个议会举行的托莱多在未来几年， 447 ， 589 （三） ， 675 （十一） ， 693 （十六） ;
the letter of Pope Hormisdas to the Emperor Justius, Ep.信教宗卡尔米斯达斯向皇帝justius ，的EP 。 lxxix (521); lxxix （ 521 ） ;
St. Martin I's synodal utterance against the Monothelites, 649-655;圣马丁I的收购主教话语对monothelites ， 649-655 ;
Pope Adrian I's answer to the Caroline Books, 772-795;教宗阿德里安I的收购的答案加罗林书籍， 772-795 ;
the Synods of Mérida (666), Braga (675), and Hatfield (680);该主教梅里达（ 666 ） ，布拉加（ 675 ） ，哈特菲尔德（ 680 ） ;
the writing of Pope Leo III (d. 816) to the monks of Jerusalem;写作教宗利奥三世（四816 ）僧人耶路撒冷的;
the letter of Pope Stephen V (d. 891) to the Moravian King Suentopolcus (Suatopluk), Ep.信司提反五（四891 ）向摩拉维亚国王suentopolcus （ suatopluk ）的EP 。 xiii;第十三;
the symbol of Pope Leo IX (d. 1054);象征教宗利奥第九章（四1054年） ;
the Fourth Lateran Council, 1215;第四次拉特兰会， 1215年;
the Second Council of Lyons, 1274; and the第二届理事会里昂， 1274年和
Council of Florence, 1439.理事会的佛罗伦斯， 1439 。
Some of the foregoing conciliar documents may be seen in Hefele, "Conciliengeschichte" (2d ed.), III, nn.一些前述conciliar文件中可能会出现黑弗勒， “ conciliengeschichte ” （第2版） ，三，神经网络。 109, 117, 252, 411; cf. 109 ， 117 ， 252 ， 411 ;比照。 PG XXVIII, 1557 sqq. pg二十八， 1557 sqq 。 Bessarion, speaking in the Council of Florence, inferred the tradition of the Greek Church from the teaching of the Latin; since the Greek and Latin Fathers before the ninth century were the members of the same Church, it is antecedently improbable that the Eastern Fathers should have denied a dogma firmly maintained by the Western. bessarion发言，在安理会中的佛罗伦斯，推断的传统，希腊教会从教学的拉丁美洲;以来，希腊和拉丁美洲的父亲前第九世纪的成员相同的教会，这是antecedently琢磨说，东部的父亲应已否认了教条，坚决维护由西方。 Moreover, there are certain considerations which form a direct proof for the belief of the Greek Fathers in the double Procession of the Holy Ghost.此外，有一定的考虑，形成一个直接证据，为的信念，希腊的父亲在双重的游行圣灵。
First, the Greek Fathers enumerate the Divine Persons in the same order as the Latin Fathers; they admit that the Son and the Holy Ghost are logically and ontologically connected in the same way as the Son and Father [St.首先，希腊父亲列举神的人在相同的顺序，作为拉丁美洲的父亲;承认，他们的儿子和圣灵是在逻辑上和ontologically连接在相同的方式，作为儿子和父亲[圣 Basil, Ep.罗勒，的EP 。 cxxv; Ep. cxxv ;的EP 。 xxxviii (alias xliii) ad Gregor.三十八（化名XLIII ）号广告格雷戈尔• 。 fratrem; "Adv.Eunom.", I, xx, III, sub init.] fratrem “ ; adv.eunom ” ，我第XX ，三，小组的init 。 ]
Second, the Greek Fathers establish the same relation between the Son and the Holy Ghost as between the Father and the Son; as the Father is the fountain of the Son, so is the Son the fountain of the Holy Ghost (Athanasius, Ep. ad Serap. I, xix, sqq.; "De Incarn.", ix; Orat. iii, adv. Arian., 24; Basil, "Adv. Eunom.", v, in PG., XXIX, 731; cf. Greg. Naz., Orat. xliii, 9).第二，希腊父亲的建立同样的关系，儿子和圣灵之间的父子;由于父亲是喷泉的儿子，所以儿子是喷泉的圣灵（亚他那修，掘路许可证。广告小型企业研究资助计划，我十九， sqq 。 ; “时点incarn ” ，第九章; orat 。三，副arian ， 24日;罗勒， “副eunom 。 ” ，第五章，在页，第29届， 731 ;比照格雷格。 naz ， orat 。四十三， 9 ） 。
Third, passages are not wanting in the writings of the Greek Fathers in which the Procession of the Holy Ghost from the Son is clearly maintained: Greg.第三，通道是不想在著作中，希腊的父亲在其中游行圣灵从儿子显然是维持：格雷格。 Thaumat., "Expos. fidei sec.", vers. thaumat ， “世界博览会。信秒” ， vers 。 saec. saec 。 IV, in Rufius, Hist.四，在rufius ，历史。 Eccl., VII, xxv; Epiphanius, Haer., c.传道书，七，二十五;埃皮法尼乌斯， haer ，长 lxii, 4; Greg. lxii ，四;格雷格。 Nyss. nyss 。 Hom.磡。 iii in orat.三，在orat 。 domin.); Cyril of Alexandria, "Thes.", ass. domin ） ;西里尔亚历山德里亚， “提供这些” ，驴。 xxxiv; the second canon of synod of forty bishops held in 410 at Seleucia in Mesopotamia; the Arabic versions of the Canons of St. Hippolytus; the Nestorian explanation of the Symbol.第三十四;第二佳能的主教会议的主教们举行了40在410在塞琉西亚美索不达米亚;阿拉伯语版本的大炮圣希波吕托斯;景教解释的象征。
The only Scriptural difficulty deserving our attention is based on the words of Christ as recorded in John 15:26, that the Spirit proceeds from the Father, without mention being made of the Son.唯一的圣经的困难，值得我们注意的是，的基础上，基督的话记录在约翰15时26分，即精神的收益来自父亲，没有提到正在取得的儿子。 But in the first place, it can not be shown that this omission amounts to a denial; in the second place, the omission is only apparent, as in the earlier part of the verse the Son promises to "send" the Spirit.但摆在首位，但不能证明这遗漏，相当于一个拒绝;在第二位，遗漏，只是明显的，如在较早前的一部分，诗歌儿子的承诺， “发送”的精神。 The Procession of the Holy Ghost from the Son is not mentioned in the Creed of Constantinople, because this Creed was directed against the Macedonian error against which it sufficed to declare the Procession of the Holy Ghost from the Father.游行圣灵从儿子是没有提及，在信仰的君士坦丁堡，因为这信条是针对马其顿对错误，它足以宣布游行圣灵来自父亲。 The ambiguous expressions found in some of the early writers of authority are explained by the principles which apply to the language of the early Fathers generally.暧昧的表达，发现在一些早期作家管理局解释的原则，适用于语言的早期父亲一般。
II.二。 HISTORICAL IMPORTANCE OF THE FILIOQUE历史的重要性，该filioque
It has been seen that the Creed of Constantinople at first declared only the Procession of the Holy Ghost from the Father; it was directed against the followers of Macedonius who denied the Procession of the Holy Spirit from the Father.它已经看到了信仰的君士坦丁堡在首次宣布只有游行圣灵来自父亲，这是针对追随者macedonius谁否认游行圣灵来自父亲。 In the East, the omission of Filioque did not lead to any misunderstanding.在东部地区，遗漏filioque并没有导致任何误解。 But conditions were different in Spain after the Goths had renounced Arianism and professed the Catholic faith in the Third Synod of Toledo, 589.但条件是不同的西班牙后，哥特人已放弃arianism和professed天主教信仰在第三次主教会议托莱多， 589 。 It cannot be acertained who first added the Filioque to the Creed; but it appears to be certain that the Creed, with the addition of the Filioque, was first sung in the Spanish Church after the conversion of the Goths.不能acertained谁首先加入了filioque向信条，但它似乎是肯定的是，信仰，与增补的filioque ，第一次唱，在西班牙教会后，转换的哥特人。 In 796 the Patriarch of Aquileia justified and adopted the same addition at the Synod of Friaul, and in 809 the Council of Aachen appears to have approved of it.在796宗主教阿奎合理，并通过相同的，除了在主教friaul ，并在809理事会亚琛似乎已批准它。 The decrees of this last council were examined by Pope Leo III, who approved of the doctrine conveyed by the Filioque, but gave the advice to omit the expression in the Creed.该法令，这最后一次立法会审议，由教宗利奥三，谁批准的学说转达了由filioque ，但他的意见，省略，体现在信仰。 The practice of adding the Filioque was retained in spite of the papal advice, and in the middle of the eleventh century it had gained a firm foothold in Rome itself.实践加入filioque被保留在，尽管教皇的意见，并在中间11世纪它已获得了站稳脚跟在罗马本身。 Scholars do not agree as to the exact time of its introduction into Rome, but most assign it to the reign of Benedict VIII (1014-15).学者不同意，以确切时间，其引入罗马，但大多数人指派它统治笃第八章（ 1014年至1015年） 。
The Catholic doctrine was accepted by the Greek deputies who were present at the Second Council of Florence, in 1439, when the Creed was sung both in Greek and Latin, with the addition of the word Filioque.天主教教义被接受由希腊代表谁出席了第二届理事会佛罗伦斯，在1439年，当信条是宋无论是在希腊文和拉丁文，加上字filioque 。 On each occasion it was hoped that the Patriarch of Constantinople and his subjects had abandoned the state of heresy and schism in which they had been living since the time of Photius, who about 870 found in the Filioque an excuse for throwing off all dependence on Rome.每一次人们希望老人家君士坦丁堡和他的科目已经放弃了国家的异端邪说和分裂，使他们一直生活以来的时间photius ，谁约870发现，在filioque为借口，摆脱了所有依赖于罗马。 But however sincere the individual Greek bishops may have been, they failed to carry their people with them, and the breach between East and West continues to this day.然而真诚的个人希腊主教可能已，他们未能履行他们的人民和他们违反东西方之间一直持续到今天。
It is a matter for surprise that so abstract a subject as the doctrine of the double Procession of the Holy Ghost should have appealed to the imagination of the multitude.这是一个问题，令人感到惊讶，使抽象的主题，作为理论的双重游行圣灵应该有呼吁的想象力众多。 But their national feelings had been aroused by the desire of liberation from the rule of the ancient rival of Constantinople; the occasion of lawfully obtaining their desire appeared to present itself in the addition of Filioque to the Creed of Constantinople.但他们的民族感情，已引起欲望的解放，从法治的古代对手君士坦丁堡;之际，合法取得的愿望，似乎目前正处在加入filioque向信条君士坦丁堡。 Had not Rome overstepped her rights by disobeying the injunction of the Third Council, of Ephesus (431), and of the Fourth, of Chalcedon (451)?没有罗马超越了她的权利，不遵守禁令的第三届理事会，以弗所（ 431 ） ，以及第四，迦克墩（ 451 ） ？
It is true that these councils had forbidden to introduce another faith or another Creed, and had imposed the penalty of deposition on bishops and clerics, and of excommunication on monks and laymen for transgressing this law; but the councils had not forbidden to explain the same faith or to propose the same Creed in a clearer way.这是事实，这些议会已禁止引进另一种信仰或其他信仰，并已施加的惩罚沉积对主教和神职人员，和绝罚就僧俗为越轨这部法律，但议会没有明令禁止的解释相同信仰或提出相同的信仰，一个较清晰的方式。 Besides, the conciliar decrees affected individual transgressors, as is plain from the sanction added; they did not bind the Church as a body.此外， conciliar法令，受影响的个别transgressors ，由于是平原，从制裁的补充;他们没有约束力，教会作为一个机构。 Finally, the Councils of Lyons and Florence did not require the Greeks to insert the Filioque into the Creed, but only to accept the Catholic doctrine of the double Procession of the Holy Ghost.最后，议会的里昂和佛罗伦斯并不需要希腊人插入filioque进入信条，但只有接受天主教教义的双重游行圣灵。
Publication information Written by AJ Maas.出版信息所作的AJ马斯。 Transcribed by Mary and Joseph P. Thomas.转录玛丽和约瑟夫体育托马斯。 In memory of Father EC Joseph The Catholic Encyclopedia, Volume VI.在记忆中，父亲教统会约瑟夫天主教百科全书，第六卷。 Published 1909. 1909年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, September 1, 1909. nihil obstat ， 1909年9月1日。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
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