Photios’ Critiques of the Post- Augustinian Filioque
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The Augustinian filioque arrives at the conclusion that the Father and the Son are the common cause of the eternal being of the Spirit in light of Augustine’s psychological analogy in De Trinitate. What this paper attempts to do is to put his Trinitarian thought within the perspective of Photios, the Patriarch of Constantinople who critically pointed out what he believed to be theological, biblical and ecclesial defects of the Augustinian f i l i o q u e in the ninth century East. His work, the Mystagogy of the Holy Spirit has been read as the eastern manual guideline with the “Cappadocian” point of view against the Augustinian filioque. What he mainly insists on the work is that anything within the Trinity must be either in common to all three persons or the property of one only. It, thus, leads Photios to affirm the Spirit’s monou tou Patros. Throughout this chapter, I will point out two principal points. Firstly, Augustine does not teach two origins of the procession of the Spirit from Father and Son. Rather, it is his successors, the Carolingians who adopted Augustine’s view on the Spirit’s procession in the De trinitate Book 15 without critical observations. Secondly,although Photios criticizes the possibility of theological dangers that the doctrine of the filioque would produce, his position of the “monou tou Patros” fail to sufficiently and adequately present the wide range of the mutual relationship between the Son and the Holy Spirit.
Abstract
The Augustinian filioque arrives at the conclusion that the Father and the Son are the common cause of the eternal being of the Spirit in light of Augustine’s psychological analogy in De Trinitate. What this paper attempts to do is to put his Trinitarian thought within the perspective of Photios, the Patriarch of Constantinople who critically pointed out what he believed to be theological, biblical and ecclesial defects of the Augustinian f i l i o q u e in the ninth century East. His work, the Mystagogy of the Holy Spirit has been read as the eastern manual guideline with the “Cappadocian” point of view against the Augustinian filioque. What he mainly insists on the work is that anything within the Trinity must be either in common to all three persons or the property of one only. It, thus, leads Photios to affirm the Spirit’s monou tou Patros. Throughout this chapter, I will point out two principal points. Firstly, Augustine does not teach two origins of the procession of the Spirit from Father and Son. Rather, it is his successors, the Carolingians who adopted Augustine’s view on the Spirit’s procession in the De trinitate Book 15 without critical observations. Secondly,although Photios criticizes the possibility of theological dangers that the doctrine of the filioque would produce, his position of the “monou tou Patros” fail to sufficiently and adequately present the wide range of the mutual relationship between the Son and the Holy Spirit.
참고문헌 (24)
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