Do the Orthodox believe in the filioque?
The question Do the Orthodox believe in the filioque? takes us to the very heart of Christian theology and church history. The filioque, a Latin word meaning “and the Son,” was a small addition to the Nicene Creed that became one of the most divisive issues between Eastern Orthodox and Western Christianity.
The Orthodox Church has consistently rejected the filioque doctrine. While Roman Catholics hold that the Holy Spirit proceeds from the Father and the Son, Orthodox Christians maintain that the Spirit proceeds only from the Father. To the Orthodox, this is not a minor disagreement but a matter that strikes at the heart of the Trinity.
1. Why the Orthodox reject the filioque
The Orthodox position is rooted in Scripture, tradition, and theological clarity.
Biblical reasons
John 15:26 – Jesus states plainly, “The Spirit of truth, who proceeds from the Father.” The Orthodox see this as definitive, with no mention of the Son as a source of procession.
John 14:16 – The Spirit is sent by the Father at the request of the Son.
John 16:7 – Jesus will send the Spirit, but this is understood as a temporal mission, not an eternal procession.
Theological reasons
Preserving the Father’s role – The Father is the sole source (arche) within the Trinity. To add the Son as a second source threatens that order.
Protecting the Spirit’s dignity – If the Spirit is said to proceed from two persons, it could imply subordination or diminish His equality.
Honoring the words of Christ – The Orthodox emphasize that Christ Himself declared the Spirit proceeds from the Father, and this must not be altered.
For these reasons, the Orthodox answer to the question “Do the Orthodox believe in the filioque?” is a clear no.
2. Historical development of the Orthodox stance
The filioque was first added to the Nicene Creed at the Third Council of Toledo in 589 to combat Arianism in Spain. While Western Christians saw it as a safeguard of Christ’s divinity, the Orthodox viewed it as an unauthorized alteration of the Creed.
Key events in the history of opposition
589 – Toledo: The clause appears in Spain.
9th century – Photius: The Patriarch of Constantinople condemned the filioque as heretical.
1054 – Great Schism: The dispute over the filioque contributed directly to the split between Rome and Constantinople.
Later centuries: Orthodox theologians continued to reject the clause, seeing it as a distortion of the Trinity.
For the Orthodox, the filioque was not merely a Western innovation but a dangerous theological move that altered the balance of the faith.
3. Orthodox critiques of the filioque
Orthodox objections can be summarized in several points:
Violation of conciliar authority – The Nicene Creed was established by ecumenical councils. No single region or church had the authority to change it.
Distortion of Trinitarian balance – By making the Spirit proceed from both Father and Son, the clause risked blurring the personal distinctions of the Trinity.
Potential heresy – Some Orthodox theologians, like Photius, declared the filioque heretical, arguing that it placed the Son in the role of a second Father.
Loss of unity – Instead of strengthening the church, the clause contributed to lasting division.
The Orthodox tradition has therefore held firmly that the Spirit proceeds eternally from the Father alone.
4. Nuanced Orthodox perspectives
While the Orthodox generally reject the filioque, some theologians have sought nuance. They acknowledge that certain expressions of the doctrine may be interpreted in an Orthodox way, especially when referring to the Spirit’s temporal mission rather than His eternal procession.
Examples of nuanced views
Patristic language: Some early church fathers spoke of the Spirit “resting in the Son” or being “of the Son,” which could be understood as consistent with Orthodox theology.
Augustine’s formulation: Western theology often described the Spirit as the bond of love between Father and Son. Some Orthodox theologians have suggested that, if understood properly, this does not necessarily contradict Orthodoxy.
Mission vs. procession: The Orthodox are willing to affirm that the Spirit is sent through the Son in history, while maintaining that His eternal origin is from the Father alone.
This nuance shows that dialogue between East and West has not always been entirely closed. Yet the Orthodox continue to reject the filioque clause as it appears in the Creed.
5. The filioque and the Gospel
The question Do the Orthodox believe in the filioque? also has implications for the Gospel. The Orthodox insist that their position better preserves the biblical order:
The Father sends the Son (John 3:16).
The Son accomplishes redemption (Hebrews 9:12).
The Spirit proceeds from the Father and applies salvation to believers (John 15:26).
Even though the Orthodox and Roman Catholic views differ, both affirm that salvation is the work of the Triune God. The Spirit is not less divine, and the Son is not less central. What is at stake is how the eternal relations of the Trinity are expressed.
From a broader biblical perspective, the Spirit guarantees the inheritance of believers (Ephesians 1:13–14), empowers the church for witness (Acts 1:8), and points to the hope of the coming kingdom (Revelation 22:17). This is where all Christians, East and West, can unite: the Spirit is essential to life in Christ and to the fulfillment of God’s plan for the world.
Conclusion
Do the Orthodox believe in the filioque? The answer is no. The Orthodox Church rejects the filioque clause as a distortion of the Trinity, an unauthorized change to the Nicene Creed, and a theological error that threatens the balance of Christian confession. While some nuanced Orthodox perspectives acknowledge that certain interpretations of the filioque may not be entirely incompatible with Orthodoxy, the tradition as a whole remains firmly opposed.
This controversy reminds us of both the importance and the limits of theological language. One small phrase—“and the Son”—became a dividing line between East and West. Yet the Spirit’s role remains central to the Gospel: He is of the Father, given through the Son, and present in the church until Christ returns.
Bible verses related to the filioque
John 14:16 – “I will ask the Father, and he will give you another Helper, to be with you forever.”
John 15:26 – “When the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.”
John 16:7 – “If I do not go away, the Helper will not come to you. But if I go, I will send him to you.”
John 16:13 – “When the Spirit of truth comes, he will guide you into all the truth.”
Acts 2:33 – “Being therefore exalted at the right hand of God…he has poured out this that you yourselves are seeing and hearing.”
Romans 8:9 – “Anyone who does not have the Spirit of Christ does not belong to him.”
Galatians 4:6 – “God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’”
Ephesians 1:13–14 – “You were sealed with the promised Holy Spirit, who is the guarantee of our inheritance.”
2 Corinthians 1:22 – “He has also put his seal on us and given us his Spirit in our hearts as a guarantee.”
Revelation 22:17 – “The Spirit and the Bride say, ‘Come.’ And let the one who hears say, ‘Come.’”
