Orthodox Council of Blachernae 1285:
3. To the same, who say that the Father is, through the Son, the cause of the Spirit, and who cannot conceive the Father as the cause of the hypostasis of the Spirit — giving it existence and being — except through the Son; thus according to them the Son is united to the Father as joint-cause and contributor to the Spirit's existence. This, they say, is supported by the phrase of Saint John of Damascus, "the Father is the projector through the Son of the manifesting Spirit." John of Damascus, De fide orthodoxa, in Kotter, Die Schriften des Johannes von Damaskos II, 36 PG 94.849B): "He Himself [the Father], then, is mind, the depth of reason, begetter of the Word, and, through the Word, projector of the manifesting Spirit." This, however, can never mean what they say, inasmuch as it clearly denotes the manifestation — through the intermediary of the Son — of the Spirit, whose existence is from the Father. For the same John of Damascus would not have said — in the exact same chapter — that the only cause in the Trinity is God the Father, thus denying, by the use of the word "only," the causative principle to the remaining two hypostases. John of Damascus, De fide orthodoxa, in Kotter, Die Schriften des Johannes von Damaskos II, 36 PG 94.849B) Nor would he have, again, said elsewhere, "and we speak, likewise, of the Holy Spirit as the 'Spirit of the Son,' yet we do not speak of the Spirit as from the Son." Ibid., 30 PG 94-832B). For both of these views to be true is impossible. To those who have not accepted the interpretation given to these testimonia by the Fathers, but, on the contrary, perceive them in a manner altogether forbidden by them, we pronounce the above recorded resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.
4. To the same, who affirm that the Paraclete, which is from the Frather, has its existence through the Son and from the Son, and who again propose as proof the phrase "the Spirit exists through the Son and from the Son." In certain texts [of the Fathers], the phrase denotes the Spirit's shining forth and manifestation. Indeed, the very Paraclete shines form and is manifest eternally through the Son, in the same way that light shines forth and is manifest through the intermediary of the sun's rays; it further denotes the bestowing, giving, and sending of the Spirit to us. It does not, however, mean that it subsists through the Son and from the Son, and that it receives its being through Him and from Him. For this would mean that the Spirit has the Son as cause and source (exactly as it has the Father), not to say that it has its cause and source more so from the Son than from the Father; for it is said that that from which existence is derived likewise is believed to enrich the source and to be the cause of being. To those who believe and say such things, we pronounce the above resolution and judgment, we cut them off from the membership of the Orthodox, and we banish them from the flock of the Church of God.
Greek and Latin Traditions on the Holy Spirit
General Audience of John Paul II, 29 July 1998 - The Holy Spirit as Source of Communion
Exposition of the Tomus of Faith Against Beccus
From Aristeides Papadakis: Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283-1289)
If the Holy Spirit gives us life as sons of God and gives life to Christ as man, can it be said that He has the same role with respect to the Son as well? (Is this the thesis of
Weinandy?)
Or is the life of the Father and Son together a Divine Hypostasis?
Wipf and Stock
