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Among the issues that have divided Eastern and Western Christians throughout the centuries, few have had as long and interesting a history as the question of the filioque. Christians everywhere confess their faith in the ancient words of the Nicene Creed. But rather than serve as a source of unity, the Creed has been one of the chief sources of division, as East and West profess their faith in the Trinitarian God using different language. In the Orthodox East, the faithful profess their belief in "the Holy Spirit, who proceeds from the Father." In the West, however, they say they believe in the Holy Spirit, who proceeds from the Father "and the Son"-in Latin "filioque." For over a millennium Christendom's greatest minds have addressed and debated the question (sometimes in rather polemical terms) in the belief that the theological issues at stake were central to an orthodox understanding of the trinitarian God. To most modern people, this may seem like a trivial matter, and indeed most ordinary Christians would be hard pressed to explain the doctrine behind this phrase. In the history of Christianity, however, these words have played an immense role, and the story behind them deserves to be told. For to tell the story of the filioque is to tell of the rise and fall of empires, of crusades launched and repelled, of holy men willing to die for the faith, and of worldly men willing to use it for their own political ends. It is, perhaps, one of the most interesting stories in all of Christendom, filled with characters and events that would make even the best dramatists envious.
The Filioque: History of a Doctrinal Controversy is the first complete English language history of the filioque written in over a century. Beginning with the biblical texts and ending with recent agreements on the place and meaning of the filioque, this book traces the history of the doctrine and the controversy that has surrounded it. From the Greek and Latin fathers, the ninth-century debates, the Councils of Lyons and Ferrara-Florence, to the twentieth- and twenty-first century-theologians and dialogues that have come closer than ever to solving this thorny problem, Edward Siecienski explores the strange and fascinating history behind one of the greatest ecumenical rifts in Christendom.
- Sales Rank: #1849943 in Books
- Published on: 2010-05-12
- Original language: English
- Number of items: 1
- Dimensions: 6.40" h x 1.50" w x 9.30" l, 1.45 pounds
- Binding: Hardcover
- 368 pages
Review
"The tragic schism between Eastern Orthodoxy and Western Christianity has for more than a millennium centered on the doctrine of the procession of the Holy Spirit within the Trinity, whether the Spirit proceeds from the Father, or from the Father and the Son (Filioque), and in particular on the Western addition of the phrase Filioque to the creed. It is a long and tangled controversy which is traced in all its twists and turns with admirable clarity by Edward Siecienski in this fine book. Siecienski explores the past and looks to the future. One of his more astonishing revelations is that it is one of the earliest attempts at an irenical approach to the question-by the seventh-century monk and theologian, St Maximus the Confessor-that holds out the best hopes in the present for a final resolution of this controversy."
--Andrew Louth, Author of Greek East and Latin West: the Church ad 681-1071
"At last we have the history of the Filioque controversy from beginning to end, free of confessional bias, engaging with both the theology and the historical context. An admirable presentation of the blend of Trinitarian theology, ecclesiastical rivalry, and historical events that sustained (and sometimes still sustain) the controversy, Siecienski's book should be required reading for interested historians, theologians, and ecumenists. I have wanted this book for a long time and am thrilled to have it on my desk at last."
--Tia Kolbaba, Author of Inventing Latin Heretics: Byzantines and the Filioque in the Ninth Century
"Siecienski excavates the intricacies of the Filioque controversy with magisterial ability in this excellent study. He is equally adept in telling us why the argument arose, and why it still matters. This is a book that is bound to become an authoritative classic on the subject."
--John A. McGuckin, Author of The Orthodox Church: Its History and Spiritual Culture
"This is a hugely accessible, up-to-date survey of the field free of the fog of polemic and bias."--Aristeides Papadakis, University of Maryland-Baltimore County
"He writes gracefully and is remarkably free of the bias that plagues most of the literature devoted to the filioque. We are in his debt."--IRober M. Haddad, Smith College
"...I heartily recommend this volume to anyone who has been touched by the issues surrounding the filioque, which in truth should be all Christians."--Nick Norelli
"...the work will likely established itself as the best English introduction to the topic."--John T. Slotemaker
"Beacause of th eclarity and brevity of its methodology and textual analysis, The Filioque is destined to become a classic on the subject for decades to come."--Bradley Nassif, Church History
"Edward Siecienski has written a valuable history of the doctrinal controversy of the filioque, the Western addition to the Creed of Constantinople I (381) meaning that the Holy Spirit proceeds from the Father and the Son. Siecienski says that his book "is, first and foremost, a theological work" (vii). He gives not merely a review of the evidence from one of the longest and most complicated disputes in Christian history, but an explicit theological interpretation that will illuminate and challenge a spectrum of interested readers."--The Thomist
About the Author
A. Edward Siecienski is Associate Professor of Religion and Pappas Professor of Byzantine Culture and Religion at Stockton University.
Most helpful customer reviews
10 of 14 people found the following review helpful.
The new standard in Filioquist studies
By Jacob
This book not only traced the Filioque controversy, it also embodied the spirit of it. This reader felt not only the logical force of both sides' arguments, but sometimes the emotional turmoil that went with them. For example, if the Council of Ferrara-Florence was the most painful moment in Church history, it was also the most painful chapter in this book. Siecienski has done what few thought possible: present a fair, balanced account of a subject that probably defies human though and has started several wars.
Siecienski's method is to read the fathers' and theologians' arguments per the internal relationships of the Trinity and avoid any type of simple reduction into a "pro-Western" or "pro-Eastern" model, except where the case is obvious like in Photios, Aquinas, and Anselm. This is an important move. When Western fathers like Hilary and Ambrose say that the Spirit proceeds et filii or even Filioque, Siecienski denies they are saying what later Filioquist polemics say they are saying. What Siecienski implies but does not say is important: these fathers do not teach the development of the filioque , and if they do not teach the development of the filioque, they are actually witnesses to the normativity of the Eastern model.
The hero of this story is St Maximus the Confessor. He demonstrates a way to interpret Western fathers who spoke in language similar to the filioque as a way of expressing the eternal relationship between the Son and the Spirit--which he thinks is what the Filioque was trying to do. The text under consideration is his Letter to Marinus, and the reception of that text at varying points in European history says a lot about the presuppositions of either side. The Latins originally championed the text and saw Maximus as a good Roman Catholic. Did not Maximus say the Filioque was orthodox and did he not appeal to the Pope? The Orthodox then responded that Maximus specifically denied causality to the Son. Whatever else Maximus may have meant by Filioque--and it's not clear he understood precisely what Filioque would later mean--he is not using the term in the sense it would later be used. The Latins realized this and at other points in history they denied the authenticity of Marinus.
Maximus is reading the Filioque to say (if not accurately) that the Spirit proceeds through the Son from the Father alone. For him this is the superior understanding for it maintains both an eternal relationship between Spirit and Son yet maintains the causality of the Father alone. He says while the Spirit does not derive from the Son, his procession from the Father always presupposes the Son (Siecienski, 77). What this eternal relationship entails exactly is not clear, and it would be the work of Gregory II of Cyprus and St. Gregory Palamas to expand upon it.
As is the case with many polemical controversies, after a while there is not anything new being said. One notices a common theme, a charge and a counter, running behind the numerous florigela and Scripture references. The East charges the West with introducing two causes into the Godhead, the Father and the Son. Since the time of St Gregory of Nazianzus all admitted the monarchia of the Father. The Father is the principle of unity as he causes the other two persons of the Trinity. When the West began positing the Son as part of that cause, which they had to do if they were to uphold filioquist logic, the East responded that the West is introducing two causes in the Godhead. The West responded that it was positing the two persons as one cause of unity. To the East, that was a distinction without a difference.
Conclusions and Response
This book will likely be the standard in Filioquist studies for the near future. It is published by Oxford, which means all must defer to its teachings, and the author writes with a spirit of peace and a hope for the unity of the Church. While the weight of the argument leans to the East, he avoids simple reductions.
Because of his charitable spirit, which is to be praised, Siecienski does not always follow through with his arguments. He does not note the interconnection between a strong Filioquist theology and a strong view of papal supremacy. To note this, however, one must also discuss absolute divine simplicity and the Latins' different interpretation of "one" and "unity." (The "many" are reduced to "the one.") Thomas Aquinas is very clear on this point--the filioque and papal rule stand or fall together. For this reason I disagree with his suggestion that the Church could have been unified at the Council of Florence had the Emperor allowed Mark of Ephesus to expound Gregory II of Cyprus' teaching on eternal manifestation (158). Yes, if he had been allowed to expound upon these teachings, the anti-unionists would have clearly won the debate at Florence. But given the framework upholding the Filioque and Papal universal jurisdiction (see the Pope wanting the Patriarch to kiss his boots in public and in obedience), it is hard to imagine the Pope simply capitulating to these arguments.
On a similar note, and in good modern academic fashion, Siecienski simply dismisses the logical force of Photios's arguments. He never says where Photios is wrong. To be fair to Siecienski, though, if he had engaged what Photios implied, he would have to broaden the scope of his project. Photios is giving a genealogy of the Filioque. One suspects the reason modern academicians do not seriously engage Photios is because his arguments resist the trend of microhistory.
The book is worth the $50. Given the dearth of accessible, yet balanced literature on this topic, Siecienski's project will likely be a landmark for the next decade.
10 of 16 people found the following review helpful.
Good historical overview, no original thought
By M. Liccione
I bought this book to get more insight into its topic, which has been controverted between Eastern and Western Christians for over a millennium. I've often discussed the doctrine and clause of the filioque with Eastern-Orthodox and Eastern-Catholic believers, as well as with educated, ecumenically-minded, but thoroughly orthodox Catholics. The book is an excellent historical overview of the controversy; the notes and bibliography form a good point of departure for further research.
Hardliners on both sides will not be the only ones disappointed, however. Many Orthodox will dislike it because it does not reject the doctrine outright. Many Catholics will dislike it because its only real ecumenical proposal is that Rome drop the filioque clause from the Creed recited in the Roman Rite on Sundays. All in all, Siecienski offers no original suggestions for overcoming the sterile polemics that have prevented the filioque issue from getting off the dime for centuries.
0 of 0 people found the following review helpful.
This is a very thorough review of the history and ...
By Amazon Customer
This is a very thorough review of the history and theological implications of an issue that many no of, but do not fully understand.
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