Page 289 - Orthodoxy Zizioulas

T H E F I L I O Q U E A N D T H E Q U E S T I O N O F C AU S E
The Filioque and the Question of Cause
The Filioque question can be approached only if there is full
acceptance of the doctrine of the monarchia of the Father.
The monarchia of the Father means that the Father is the sole
cause and origin both of the Son and of the Spirit. No confes-
sion of faith belonging to a particular liturgical tradition can
contradict the faith of the Second Ecumenical Council (Con-
stantinople 381), professed by the undivided Church.
It is extremely important to clarify the point concerning
the “source,” “principle,” or “cause” in the Holy Trinity. This is
crucial, perhaps decisive. The monarchia of the Father means
that the Father is the sole cause and origin both of the Son and
of the Spirit. The Greek Fathers insisted on this with precision:
μόνος αἴτιος ὁ Πατήρ—the Father is the sole cause of the Son
as well as of the Spirit. This concern lies at the heart of the
Orthodox position, for the Filioque easily suggests two sourc-
es of the Spirit’s personal existence: one may be called the first
and original cause, while the other may be regarded as sec-
ondary, but still a cause. For this reason the question of cause
cannot be treated lightly.
The Cappadocian Fathers introduced the term αἰτία along-
side “source” and “principle” because “cause,” when applied to
the Father, indicates a free, willing, and personal agent, where-
as the language of source or principle can convey a more nat-
ural and impersonal imagery. This point acquires crucial sig-
nificance in the case of the Filioque. The Orthodox side ob-
jected to the Filioque precisely because it appeared to imply
two causes in the Holy Trinity.
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