Die Argumentation des Patriarchen Gregorios II. Kyprios zur Widerlegung des Filioque-Ansatzes in der Schrift. De processione Spiritus sancti
Focussing on the thirteenth-century endings of Byzantine writings against the Latin innovation of the Filioque, the present study aims, on the basis of the work De processione Spiritus sancti (1283), to provide the reader with an insight into the nature of the Orthodox argumentation refuting the Fil...
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| Format: | Electronic Article |
| Language: | German |
| Check availability: | HBZ Gateway |
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| Published: |
De Gruyter
2011
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| In: |
Byzantinische Zeitschrift
Year: 2011, Volume: 104, Issue: 1, Pages: 1-39 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Focussing on the thirteenth-century endings of Byzantine writings against the Latin innovation of the Filioque, the present study aims, on the basis of the work De processione Spiritus sancti (1283), to provide the reader with an insight into the nature of the Orthodox argumentation refuting the Filioque. The work was until now attributed to Gregorios Kyprios Patriarch of Konstantinople (1283–1289). However, it is not a product of his pen, but a compiled version of his earlier work, the “Antirrheticos against Bekkos”. Throughout the study the writer follows step by step Kyprios' reasoning and tries to control the validity and soundness of the arguments advanced, making at the same time specific references to the patristic and philosophical background of Kyprios' thinking. The study shows beyond any doubt that Kyprios is indebted to his predecessors, mostly to the Cappadocians and Dionysius Areopagites, and that he argues on the same line of reasoning with them in respect to the idea of the “Monarchy” of the Father, of the incommunicable of hypostatic properties, and of the possibility of beings to be in communion with God only through the divine energies. On the ground of these three fundamental ideas, a procession of the Spirit also from the Son is categorically rejected. Only the mission of the Spirit (what is implied here, are the gifts of the Spirit and not the Spirit itself) into the world through the Son is acceptable. | ||
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