Did the Holy Catholic Church modify Her Creed on Trinity Procession? Filioque controversy with a reconciliation by Maximus the Confessor

(Welcome God Bless You) I am very sorry for such a long question, and attempting a soultion in the question. Please bear with me, first a selection of the oldest creeds before the formal/official Filioque clause: [Links to Earliest Pre- Old Roman Symbol “Proto-Creeds” https://ccel.org/ccel/schaff/creeds2/creeds2.iii.i.i.html https://ccel.org/ccel/schaff/creeds2/creeds2.iii.i.ii.html https://ccel.org/ccel/schaff/creeds2/creeds2.iii.i.iii.html ] ---------------------------------- Old Roman Symbol / Old Roman Creed - Composed in the early 2nd century? I believe in God the Father almighty; and in Christ Jesus His only Son, our Lord, Who was born from the Holy Spirit and the Virgin Mary, Who under Pontius Pilate was crucified and buried, on the third day rose again from the dead, ascended into heaven, sits at the right hand of the Father, whence he will come to judge the living and the dead; and in the Holy Spirit, the holy Church, the remission of sins, the resurrection of the flesh, [life everlasting]. Source: https://www.logos.com/grow/the-apostles-creed-its-history-and-origins/?msockid=18dbc452ca76677c0084d13bcb516636 ----------------------------------------------------------------- The Creed of Aquileia – Date 307-309 AD? Credo in Deo Patre omnipotenti invisibili et impassibili (I believe in God the Father Almighty, invisible and impassible) Et in Jesu Christo, unico Filio ejus, Domino nostro (And in Jesus Christ, His only Son, our Lord) Qui natus est de Spiritu Sancto ex Maria Virgine (Who was born from the Holy Ghost, of the Virgin Mary) Crucifixus sub Pontio Pilato, et sepultus (Was crucified under Pontius Pilate, and buried) Descendit ad inferna; tertia die resurrexit a mortuis (He descended to hell; on the third day he rose again from the dead) Ascendit in cœlos; sedet ad dexteram Patris; (He ascended to the heavens; he sits at the right hand of the Father) Inde venturus est judicare vivos et mortuos; (Thence he is to come to judge the quick and the dead) Et in Spiritu Sancto (And in the Holy Ghost) Sanctam Ecclesiam (The Holy Church) Remissionem peccatorum (The remission of sins) Hujus carnis resurrectionem (The resurrection of this flesh) Source: https://www.newadvent.org/fathers/2711.htm -------------------------------------------------- Eusebius’ Caesarean Creed pre- 325AD: Πιστεύομεν εἰς ἕνα θεόν πατέρα παντοκράτορα, We believe in one God the Father Almighty, τὸν τῶν ἀπάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν· Maker of all things visible and invisible; Καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, And in one Lord Jesus Christ, τὸν τοῦ θεοῦ λόγον, the Word of God, 30 θεὸν ἐκ θεοῦ, God of God, φῶς ἐκ φωτὸς, Light of Light, ζωὴν ἐκ ζωῆς, Life of Life, υἱὸν μονογενῆ, the only-begotten Son, πρωτότοκον πάσης κτίσεως, the first-born of every creature, πρὸ πάντων τῶν αἰώνων ἐκ τοῦ θεοῦ πατρὸς γεγεννημένον, begotten of God the Father before all ages, δἰ οὗ καὶ ἐγένετο τὰ πάντα· by whom also all things were made; τὸν διὰ τὴν ἡμετέραν σωτηρίαν σαρκωθέντα καὶ ἐν ἀνθρώποις πολιτευσάμενον, who for our salvation was made flesh and made his home among men; καὶ παθόντα, and suffered; καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, and rose on the third day; καὶ ἀνελθόντα πρὸς τὸν πατέρα, and ascended to the Father; καὶ ἥξοντα πάλιν ἐν δόξῃ κρῖναι ζῶντας καὶ νεκρούς. and will come again in glory, to judge the quick and the dead. [Πιστεύομεν] καὶ εἰς ἕν πνεῦμα ἅγιον. 31 [We believe] also in one Holy Ghost.32 Τούτων ἕκαστον εἶναι καὶ ὑπάρχειν πιστεύοντες, πατέρα ἀληθῶς πατέρα καὶ υἱὸν ἀληθῶς υἱὸν καὶ πνεῦμα ἅγιον ἀληθῶς πνεῦμα ἅγιον, καθὼς καὶ ὁ κύριος ἡμῶν ἀποστέλλων εἰς τὸ κήρυγμα τοὺς ἑαυτοῦ μαθητὰς εἶπε· πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἀγίου πνεύματος. We believe that each of these is and exists, the Father truly Father, and the Son truly Son, and the Holy Ghost truly Holy Ghost; even as our Lord, when sending forth his disciples to preach, said: 'Go and make disciples of all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost.' Source: https://ccel.org/ccel/schaff/creeds2.iii.i.x.html ------------------------------------------------------------------ ------------------------------------------------------------------ First council of Nicaea 325 AD We believe in one God, the Father almighty, maker of all things visible and invisible; And in one Lord, Jesus Christ, the Son of God, begotten from the Father, only-begotten, that is, from the substance of the Father, God from God, light from light, true God from true God, begotten not made, of one substance with the Father, through Whom all things came into being, things in heaven and things on earth, Who because of us men and because of our salvation came down, and became incarnate and became man, and suffered, and rose again on the third day, and ascended to the heavens, and will come to judge the living and dead, And in the Holy Spirit. But as for those who say, There was when He was not, and, Before being born He was not, and that He came into existence out of nothing, or who assert that the Son of God is of a different hypostasis or substance, or created, or is subject to alteration or change - these the Catholic and apostolic Church anathematizes. Source: https://earlychurchtexts.com/public/creed_of_nicaea_325.htm Thank you so much for bearing with me, now for the split between Catholic and Orthodox; So The dominant Eastern expression is: “The Spirit proceeds from the Father through the Son” This is found in: Basil the Great, Gregory of Nyssa, Gregory of Nazianzus, not in the preceding old creeds I gave by sources; a rejection of the filioque? (Tertullian?), Augustine, (later more formulated in Aquinas’s Summa), have a type of filioque, also not found in the preceding old creeds I gave by sources ---------------------------------------------- Perhaps a bias of me – I will give key biblical support for a filioque development: “When the Helper comes… the Spirit of truth, who proceeds from the Father…” — Gospel of John 15:26 Central to Aquinas’ teaching on procession of the Holy Spirit. John 15:26 – Spirit “comes from the Father” but also receives from the Son. John 20:22 Jesus breathes the Spirit upon disciples, illustrating the Spirit’s relational reception from the Son. Galatians 4:6, Romans 8:9, Philippians 1:19 – References to the Spirit as “Spirit of the Son” underscore Tertullian’s relational view. The Spirit of the Son “God has sent the Spirit of his Son into our hearts… — Epistle to the Galatians 4:6 The Spirit of Christ “Anyone who does not have the Spirit of Christ does not belong to him.” — Epistle to the Romans 8:9 From Pauline texts “Spirit of the Son” (Galatians 4:6) or interchangeably as the “Spirit of Christ” (Romans 8:9; Philippians 1:19). -------------------------------------- Perhaps another bias of mine – Fathers early filioque development: [Would Basil the Great, Gregory of Nyssa, Gregory of Nazianzus if they read the following disagreed?] Tertullian Ontological Status of the Spirit The Spirit is distinct, yet fully divine; Tertullian rejected any notion of created or inferior status. The Spirit receives divinity from the Father via the Son, sharing fully in co-eternal glory Ambrose of Milan (4th century) In De Spiritu Sancto: The Spirit “proceeds from the Father and the Son” In De Trinitate (c. 400–420), Augustine writes: “The Holy Spirit proceeds from the Father and the Son” ----------------------------------- An additional supplement Maximus the Confessor attempted reconciliation – I'm not sure about the Holy Catholic Churches stand on this. Maximus the Confessor introduces a two-level ontology of procession, Creation-Deification: First level: Causal Level (Ontological Origin) Greek term: (αἰτία / aitia) Ultimate origin God, the Logos, and the eternal logoi Property: personal, hypostatic Only the Father is cause Relationship: Source of all; Logos and logoi originate here Second level: Mediation / Manifestation, being and purpose only by participating in the first-level Logos Mutual implicative identity and distinction—creatures partake in divinity while remaining distinct. How what proceeds is expressed or communicated --- "Maximus’ model is non-hierarchical, avoiding Dionysian verticality, allowing movement across ontological boundaries based on participatory capacities rather than fixed ontological grades." The Spirit proceeds from the Father through the Son and is manifested/given from the Son The Spirit can be from the Son relationally Without being caused by the Son --------------------------------- --------------------------------- God the Father (αἰτία) / Ultimate Cause │ ▼ Logos / Eternal Logoi │ ┌──────────────────┴───────────────────┐ │ │ Nature Rational Beings │ │ └──────────────────┬───────────────────┘ │ Manifestation Level Maximus: Mediation Through Son Aquinas (reinterpreted by Maximus): Participation of Son in spiration [side note: related question by another https://christianity.stackexchange.com/questions/35279/the-difference-between-how-the-holy-spirit-and-son-proceed-from-the-father]