To the same, who say that the Father is, through the Son, the cause of the Spirit, and who cannot conceive the Father as the cause of the hypostasis of the Spirit — giving it existence and being — except through the Son; thus according to them the Son is united to the Father as joint-cause and contributor to the Spirit's existence. This, they say, is supported by the phrase of Saint John of Damascus, "the Father is the projector through the Son of the manifesting Spirit." This, however, can never mean what they say, inasmuch as it clearly denotes the manifestation — through the intermediary of the Son — of the Spirit, whose existence is from the Father. For the same John of Damascus would not have said — in the exact same chapter — that the only cause in the Trinity is God the Father, thus denying, by the use of the word "only," the causative principle to the remaining two hypostases. Nor would he have, again, said elsewhere, "and we speak, likewise, of the Holy Spirit as the 'Spirit of the Son,' yet we do not speak of the Spirit as from the Son.". For both of these views to be true is impossible. To those who have not accepted the interpretation given to these testimonia by the Fathers, but, on the contrary, perceive them in a manner altogether forbidden by them, we pronounce the above recorded resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.
To the same, who affirm that the Paraclete, which is from the Father, has its existence through the Son and from the Son, and who again propose as proof the phrase "the Spirit exists through the Son and from the Son." In certain texts [of the Fathers], the phrase denotes the Spirit's shining forth and manifestation. Indeed, the very Paraclete shines form and is manifest eternally through the Son, in the same way that light shines forth and is manifest through the intermediary of the sun's rays; it further denotes the bestowing, giving, and sending of the Spirit to us. It does not, however, mean that it subsists through the Son and from the Son, and that it receives its being through Him and from Him. For this would mean that the Spirit has the Son as cause and source (exactly as it has the Father), not to say that it has its cause and source more so from the Son than from the Father; for it is said that that from which existence is derived likewise is believed to enrich the source and to be the cause of being. To those who believe and say such things, we pronounce the above resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.
To the same, who say that the preposition "through" everywhere in theology is identical to the preposition "from" and, as a result, maintain that there is no difference in saying that the Spirit proceeds "through the Son" from saying that it proceeds "from the Son" — whence, undoubtedly, the origin of their idea that the existence and essence of the Spirit is from the Son. And they either infer a double or a single procession of origin, and join the Son to the Father according to this explanation of "cause," both of which are beyond all blasphemy. For there is no other hypostasis in the Trinity except the Father's, from which the existence and essence of the consubstantial [Son and Holy Spirit] is derived. According to the common mind of the Church and the aforementioned saints, the Father is the foundation and the source of the Son and the Spirit, the only source of divinity, and the only cause. If, in fact, it is also said by some of the saints that the Spirit proceeds "through the Son," what is meant here is the eternal manifestation of the Spirit by the Son, not the purely [personal] emanation into being of the Spirit, which has its existence from the Father. Otherwise, this would deprive the Father from being the only cause and the only source of divinity, and would expose the theologian [Gregory of Nazianzus] who says "everything the Father is said to possess, the Son, likewise, possesses except causality" Gregory of Nazianzus, Oratio 34, PG 36. as a dishonest theologian. To these who speak thus, we pronounce the above-recorded resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.
To the same, who contend that the unique essence and divinity of the Father and the Son is the cause of the Spirit's existence — an idea which no one who has ever had it in his mind has either expressed or considered making public. For the common essence and nature is not the cause of the hypostasis; nor does this common essence ever generate or project that which is undivided; on the other hand, the essence which is accompanied by individual characteristics does, and this, according to the great Maximus, denotes the hypostasis. Cf. Maximus the Confessor, Letter 7: To John the Presbyter, PG 91.436A. But also, according to the great Basil, because he too defines the hypostasis as that which describes and brings to mind what in each thing is common, and which cannot be described by means of individual characteristics which appear in it. Because of this, the indivisible essence always projects something indivisible (or generates the indivisible that generates), in order that the created may be [simultaneously] the projector as well as the projected; the essence of the Father and the Son, however, is one, and is not, on the whole, indivisible. To these, who absurdly blaspheme thus, we pronounce the above-recorded resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.
To the same, who teach that the Father and the Son — not as two principles and two causes — share in the causality of the Spirit, and that the Son is as much a participant with the Father as is implied in the preposition "through." According to the distinction and strength of these prepositions, they introduce a distinction in the Spirit's cause, with the result that sometimes they believe and say that the Father is cause, and sometimes the Son. This being so, they introduce a plurality and a multitude of causes in the procession of the Spirit, even though this was prohibited on countless occasions. As such, we pronounce the above-recorded resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.
To the same, who stoutly maintain that the Father by virtue of the nature — not by virtue of the hypostasis — is the Holy Spirit's cause; the result is that they necessarily proclaim the Son as cause of the Spirit, since the Son has the same nature as the Father. At the same time, they fail to see the absurdity that results from this. For it is necessary first that the Spirit be the cause of someone, for the simple reason that it has the same nature as the Father. Secondly, the number of the cause increases, since as many hypostases as share in nature must, likewise, share in causality. Thirdly, the common essence and nature is transformed into the cause of the hypostasis, which all logic — and, along with this, nature itself — prohibits. To these, who believe in such things strange and alien to truth, we pronounce the above-recorded resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.
To the same, who state that, in reference to the creation of the world, the phrase "through the Son" denotes the immediate cause, Immediate or primordial cause: προκαταρκτικὴ αἰτία; cf. Basil, On the Holy Spirit, PG 32.136B. as well as the fact that it denies the Son the right to be creator and cause of things made "through Him." That is to say, in theology proper [the study of the Trinity in itself], even if the Father is called the initial cause of the Son and the Spirit, He is also, "through the Son," the cause of the Spirit. Accordingly, the Son cannot be separated from the Father in the procession of the Spirit. By saying such things, they irrationally join the Son to the Father in the causation of the Spirit. In reality, even if the Son, like the Father, is creator of all things made "through Him," it does not follow that He is also the Spirit's cause, because the Father is the projector of the Spirit through Him; nor, again, does it follow that, because the Father is the Spirit's projector "through the Son," He is, through Him, the cause of the Spirit. For the formula "through the Son" here denotes the manifestation and illumination [of the Spirit by the Son], and not the emanation of the Spirit into being. If this was not so, it would be difficult, indeed, even to enumerate the theological absurdities that follow. To these, who irrationally express such views, and ascribe them to the writings of the saints, and from these stir up a multitude of blasphemies, we pronounce the above-recorded resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.
To the same, who declare that the Son is said to be the fountain of life in the same way that the Virgin Mother of God is said to be the fountain of life. The Virgin is so called because she lent living flesh to the only-begotten Word with a rational and intellectual soul, and became the cause of mankind born according to Christ. Similarly, those who understand life to be in the Holy Spirit will think of the Son as the fountain of life in terms of cause. Hence, their argument — from conclusions drawn of incongruous comparisons and examples — for the participation of the Son with the Father in the procession of the Spirit. And yet, it is not because the Virgin is said to be the fountain of life that the only-begotten Word of God is called the fountain of life. For she is so called because it is from her that real life came, for the same Word of God and true God was born according to His humanity, and she became the cause of His holy flesh. As for the Son, He is the fountain of life because He became the cause of life for us who were dead to sin; because he became as an overflowing river to everyone; and because, for those who believe in the Son, the Spirit is bestowed as from this fountain and through Him. This grace of the Spirit is poured forth, and it is neither novel nor alien to Scripture were it to be called by the same name as Holy Spirit. For, sometimes, an act (ἐνέργεια
is identified by the name of the one who acts, since frequently we do not refuse to call "sun" the sun's own luster and light. Cf. Patriarch Philotheus' words in Against Gregoras, PG 151.916D: "And this divine splendor and grace, this energy and gift of the all-Holy Spirit, is called Holy Spirit by Scripture ... for we call 'sun' not only the solar disk, but the splendor and energy sent forth from there." To these, whose ambition is to draw such conclusions, and to reconcile what by nature cannot at all be reconciled, we pronounce the above-recorded resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.
