When was the filioque added? (Nicene Creed)
The history of the Nicene Creed is one of the most important chapters in Christian theology. At the center of the controversy is the question, When was the filioque added? The phrase filioque—Latin for “and the Son”—was not part of the original Niceno-Constantinopolitan Creed from 381. Instead, it was later introduced in the Western Church to affirm the equality of the Son with the Father.
This addition became a defining issue between Eastern and Western Christianity. While Eastern Christians saw the change as unlawful and theologically problematic, the Western Church considered it a necessary safeguard against heresies such as Arianism. Understanding when and why the filioque was added helps us appreciate the complexity of church history and the importance of confessing the Trinity faithfully according to Scripture.
1. Origins of the filioque in Spain
The filioque was first formally added at the Third Council of Toledo in 589. The historical context was deeply political. King Reccared of Spain had recently converted from Arianism to orthodox Christianity. To demonstrate his break from heresy and his allegiance to Nicene orthodoxy, he promoted the addition of the filioque into the Creed.
The reasoning was simple:
Arianism denied the full divinity of the Son.
The filioque emphasized the Son’s equality with the Father.
The addition reinforced the unity of the Godhead.
By confessing that the Holy Spirit proceeds from the Father and the Son, the Western Church intended to highlight the Son’s divinity and His role in sending the Spirit. This political and theological move helped establish Nicene faith as the foundation of Spanish Christianity and gradually spread to other Western regions.
2. Papal hesitation and Frankish insistence
Although the doctrine of the filioque was widely accepted in the West, the popes in Rome resisted adding it to the Creed in liturgy. They affirmed the theology but feared altering a creed agreed upon by ecumenical councils.
However, the Frankish Church, especially under Charlemagne and later rulers, became increasingly insistent. Leaders in the Frankish domains argued that the doctrine could not be adequately taught unless it was sung in the Mass. To them, omitting the filioque left the Creed incomplete in its witness to the Trinity.
This tension between papal hesitation and Frankish pressure lasted for centuries. On one side, the popes feared division with the East; on the other, Frankish bishops saw the omission as a compromise of truth.
3. The turning point of 1014
The stalemate ended in 1014 during the coronation of Emperor Henry II. At his request, Pope Benedict VIII permitted the filioque to be sung at Mass in Rome for the first time. This marked a turning point. What had been a regional or political addition now entered the papal liturgy itself.
From that point onward, the Creed with the filioque became standard in Western worship. The Eastern Church, however, viewed this as both a theological and canonical violation. The rift deepened, and the issue became one of the central causes of the Great Schism in 1054.
4. Lateran IV and the Council of Lyons
The Western Church eventually gave the filioque the highest level of official sanction.
Lateran IV (1215) – This council solemnly promulgated the doctrine, affirming that the Holy Spirit proceeds eternally from the Father and the Son.
Council of Lyons (1274) – This council further specified the doctrine, emphasizing that the Spirit proceeds from the Father and the Son as from one principle.
These developments entrenched the filioque in Western theology and liturgy, making it inseparable from Latin Christianity. For the East, however, these declarations only confirmed their suspicions that the West had altered the faith of the early church.
5. Biblical foundation for understanding the filioque
Although the historical question is when was the filioque added, the deeper question is whether the doctrine aligns with Scripture. The Bible presents the Spirit as proceeding from the Father and being given through the Son.
From the Father: “The Spirit of truth, who proceeds from the Father” (John 15:26).
Through the Son: “If I go, I will send him to you” (John 16:7).
At Pentecost: “Having received from the Father the promise of the Holy Spirit, he has poured out this” (Acts 2:33).
Thus, while the Creedal language became contested, the biblical testimony remains clear. The Spirit is of the Father and through the Son. This safeguards both the Father’s role as source and the Son’s role as mediator.
6. Theological and gospel implications
Understanding when the filioque was added also helps us reflect on the larger significance of the Spirit’s role. The Spirit’s procession is not only a matter of doctrine but also of life and salvation.
The Father sends the Son to accomplish redemption (John 3:16).
The Son pours out the Spirit to apply that redemption (Titus 3:5–6).
The Spirit unites believers to Christ and seals them for the day of resurrection (Ephesians 1:13–14).
This Trinitarian order reminds us that the Gospel is bigger than individual salvation. It is the work of the Triune God bringing His kingdom to completion. The Spirit, who is of the Father through the Son, is the down payment of the new creation. His presence in the church points forward to the day when Christ will return, and the fullness of the kingdom will be revealed (Revelation 21:1–4).
Conclusion
So, when was the filioque added to the Nicene Creed? It began in Spain at the Council of Toledo in 589 as a defense against Arianism. It entered papal liturgy in 1014 under Pope Benedict VIII and Emperor Henry II. It was solemnly affirmed at Lateran IV in 1215 and specified at Lyons in 1274.
The history of the filioque reveals not only a story of church politics and East-West division but also a reminder of the importance of confessing the Trinity rightly. While the timing of the addition is important, the greater truth is that the Spirit is of the Father and through the Son. This confession leads believers into worship, unity, and hope as they await the consummation of God’s kingdom.
Bible verses related to the filioque
John 15:26 – “The Spirit of truth, who proceeds from the Father, he will bear witness about me.”
John 16:7 – “If I go, I will send him to you.”
Acts 2:33 – “Having received from the Father the promise of the Holy Spirit, he has poured out this.”
Romans 8:9 – “Anyone who does not have the Spirit of Christ does not belong to him.”
Romans 8:14 – “For all who are led by the Spirit of God are sons of God.”
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.”
Ephesians 4:4 – “There is one body and one Spirit—just as you were called to the one hope that belongs to your call.”
Titus 3:5–6 – “He saved us…by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior.”
Revelation 22:17 – “The Spirit and the Bride say, ‘Come.’ And let the one who hears say, ‘Come.’”
