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'''''Filioque''''' is a Latin word meaning "and the Son" which was added to interpolated into the [[Nicene-Constantinopolitan Creed]] by the [[Church of Rome]] in the 11th century, one of the major factors leading to the [[Great Schism]] between East and West. This inclusion in the Creedal article regarding the [[Holy Spirit]] thus states that the Spirit "proceeds from the Father '''''and the Son'''''."
The addition may be a merely verbal addition, or a fully verbal & doctrinal addition. The Filioquist doctrine is primarily a doctrinal violation, rather than linguistic. The word was not included by the [[First Ecumenical Council|Council of Nicea]] nor of [[Second Ecumenical Council|Constantinople]]. But neither was another phrase "Deum de Deo" ("God from God"), which was added to the Creed but is viewed as orthodox. The term itself has been interpreted in both an Orthodox fashion and a heterodox fashion. It may be read as saying that the Spirit proceeds from the Father through (''dia'') the Son. This was the position of St [[Maximus the Confessor]], among others. [citation needed] On this reading, the Son is not an eternal cause (''aition'') of the Spirit. The heterodox reading taught sees the Son, along with the Father, as an eternal cause of the Spirit. Most in the [[Orthodox Church]] consider this latter reading to be a [[heresy]]. The description of the ''filioque'' as a heresy was iterated most clearly and definitively by the great [[Church Fathers|Father]] and [[Pillars of Orthodoxy|Pillar]] of the Church, St. [[Photius the Great]], in his ''On the Mystagogy of the Holy Spirit''. He describes it as a heresy of Some in the West held an orthodox interpretation, and some in the East held the heterodox. Photius, addressing the arguments themselves, decries the heretical [[Triadology]], striking which strikes at the very heart of what the Church believes about God.
== History ==
In the West, St. [[Augustine of Hippo]] taught that the Spirit came from the Father ''and'' the Son, though subordinate to neither. His theology was dominant in the West until the Middle Ages, including his [[Triadology|theology of the Trinity]]. Other Latin fathers also spoke of the Spirit proceeding from both the Father and the Son. While familiar in the West, this way of speaking was virtually unknown in the Greek-speaking, Eastern Roman Empire.
Although the [[Second Ecumenical Council]] in 381 had expanded and completed the [[Nicene Creed]] begun at the [[First Ecumenical Council]], the [[Third Ecumenical Council]] (Ephesus, 431) had forbidden any further changes to itthe theology and/or wording of the Creed, except for by another [[Ecumenical Council]]. By this time, then, the text of the [[Nicene Creed]] had acquired a certain definitive authority, of ecumenical value and importance.
Rome received the [[Fourth Ecumenical Council]], which referred to preceding councils, citing the authority of the text of the Creed. However, at this time, central Italy was in a state of collapse. In 410 and 455, Rome was vandalized and sacked by barbarian invasions. In 476, the Western Roman Empire fell, with the exile of Romulus Augustulus, the last emperor. Chaos followed.