Filioque

=== Nicene and Niceno-Constantinopolitan Creeds ===
[[File:Council of Constantinople 381 BnF MS Gr510 fol355.jpg|thumb|First Council of Constantinople with halo-adorned Emperor [[Theodosius I]] (miniature in ''Homilies of Gregory Nazianzus'' (879–882), Bibliothèque nationale de France)]]
{{Main|Nicene Creed}}

The original Nicene Creed – composed in Greek and adopted by the [[first ecumenical council]], Nicaea I (325) – ended with the words "and in the Holy Spirit" without defining the procession of the Holy Spirit. The procession of the Holy Spirit was defined in what is also called the Nicene Creed, or more accurately the [[Niceno-Constantinopolitan Creed]], which was also composed in Greek.

Traditionally, the  Niceno-Constantinopolitan Creed is attributed to the [[First Council of Constantinople]] of 381, whose participants, primarily Eastern bishops,{{sfn|Percival|1900|p=162}} met, decided issues (legates of [[Pope Damasus I]]{{sfn|Kelly|2009|p=5}} were present).<ref>{{cite web|last=Galavotti|first=Enrico|title=L'Idea di Pentarchia nella Christianità|language=it|website=homolaicus.com|url=http://www.homolaicus.com/storia/medioevo/pentarchia.htm|quote=I vescovi dell'occidente non parteciparono neppure all'incontro sinodale, per cui fino alla seconda metà del VI sec. non lo riconobbero come ecumenico.}}</ref>{{Self-published source|date=November 2015}}{{Better source needed|reason=Galavotti is self published and in Italian, one of the existing sources may have this factoid.|date=November 2015}}{{contradictory inline|reason=Pope Leo I received the Niceno-Constantinopolitan Creed at Chalcedon I in 451.|date=December 2015}}

The Niceno-Constantinopolitan Creed is not documented earlier than the Council of Chalcedon (451),{{sfn|Price|Gaddis|2005|p=3}} which referred to it as "the creed [...] of the 150 saintly fathers assembled in Constantinople" in its acts.{{sfn|Tanner|1990|p=84}} It was cited at Chalcedon I on instructions from the representative of the Emperor who chaired the meeting and who may have wished to present it as "a precedent for drawing up new creeds and definitions to supplement the Creed of Nicaea, as a way of getting round the ban on new creeds in" Ephesus I canon 7.{{sfn|Price|Gaddis|2005|p=3}} The Niceno-Constantinopolitan Creed was recognized and received by Leo I at Chalcedon I.<ref name=CCC247/>{{sfn|PCPCU|1995}} Scholars do not agree on the connection between Constantinople I and the Niceno-Constantinopolitan Creed, which was not simply an expansion of the Creed of Nicaea, and was probably based on another traditional creed independent of the one from Nicaea.<ref>{{cite encyclopedia |title=Nicene Creed |encyclopedia = Encyclopædia Britannica |url=https://www.britannica.com/EBchecked/topic/413955/Nicene-Creed |access-date=9 November 2012}}</ref>

The Niceno-Constantinopolitan Creed is roughly equivalent to the [[Nicene Creed#Original Nicene Creed of 325|Nicene Creed]] plus two additional articles: one on the Holy Spirit and another about the Church, baptism, and resurrection of the dead. For the full text of both creeds, see [[Comparison of Nicene Creeds of 325 and 381|Comparison between Creed of 325 and Creed of 381]].

The Niceno-Constantinopolitan Creed article professes:
{| style="margin: 1em auto 1em auto;"
|-
|{{gray|{{lang|grc|Καὶ εἰς}}}}||{{gray|{{lang|la|Et in}}}}||{{gray|And in}}
|-
|{{gray|{{lang|grc|τὸ Πνεῦμα τὸ Ἅγιον}},}}||{{gray|{{lang|la|Spiritum Sanctum}},}}||{{gray|the Holy Spirit,}}
|-
|{{gray|{{lang|grc|τὸ κύριον, τὸ ζωοποιόν}},}}||{{gray|{{lang|la|Dominum et vivificantem}},}}||{{gray|the Lord, the giver of life,}}
|-
|{{gray|{{lang|grc|τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον}},}}||{{gray|{{lang|la|qui ex Patre procedit}},}}||{{gray|who proceeds from the Father.}}
|-
|{{gray|{{lang|grc|τὸ σὺν Πατρὶ καὶ Υἱῷ}}}}||{{gray|{{lang|la|Qui cum Patre et Filio}}}}||{{gray|With the Father and the Son}}
|-
|{{gray|{{lang|grc| συμπροσκυνούμενον καὶ συνδοξαζόμενον}},}}||{{gray|{{lang|la|simul adoratur et conglorificatur}};}}||{{gray|he is worshipped and glorified.}}
|-
|{{gray|{{lang|grc|τὸ λαλῆσαν διὰ τῶν προφητῶν}}.}}||{{gray|{{lang|la|qui locutus est per prophetas}}.}}||{{gray|He has spoken through the Prophets.}}
|}

It speaks of the Holy Spirit "proceeding from the Father" – a phrase based on John 15:26.<ref>{{bibleverse|John|15:26}}</ref>

The Greek word {{lang|grc|{{linktext|ἐκπορευόμενον}}}} ({{transliteration|grc|ekporeuomenon}}) refers to the ultimate source from which the proceeding occurs, but the Latin verb {{lang|la|{{linktext|procedere}}}} (and the corresponding terms used to translate it into other languages) can apply also to proceeding through a mediate channel.{{sfn|Thiselton|2013|p=400}} Frederick Bauerschmidt notes that what Medieval theologians disregarded as minor objections about ambiguous terms, was in fact an "insufficient understanding of the semantic difference" between the Greek and Latin terms in both the East and the West.{{sfn|Bauerschmidt|2005|p=98}}{{efn|{{harvtxt|Congar|1959|pp=30–31}} points out that provincialism – about theological terms which shape ideas in source languages but do not map to exact terms in target languages, including: {{transliteration|grc|prosōpon}}, {{lang|la|hypostasis}}, and {{lang|la|substantia}} – contributes to "estrangement on the level of thought and mutual understanding."}} The West used the more generic Latin term {{lang|la|procedere}} (to move forward; to come forth) which is more synonymous with the Greek term {{lang|grc|προϊέναι}} ({{transliteration|grc|proienai}}) than the more specific Greek term {{lang|grc|ἐκπορεύεσθαι}} ({{transliteration|grc|ekporeuesthai}}, "to issue forth as from an origin").{{sfn|Bauerschmidt|2005|p=98}} The West traditionally used one term and the East traditionally used two terms to convey arguably equivalent and complementary meaning, that is, {{transliteration|grc|ekporeuesthai}} from the Father and  {{transliteration|grc|proienai}} from the Son.{{sfn|Bauerschmidt|2005|p=98}}{{sfn|Thiselton|2013|p=400}} Moreover, the more generic Latin term, {{lang|la|procedere}}, does not have "the added implication of the starting-point of that movement; thus it is used to translate a number of other Greek theological terms."{{sfn|NAOCTC|2003}} It is used as the Latin equivalent, in the [[Vulgate]], of not only {{lang|grc|ἐκπορεύεσθαι}}, but also {{lang|grc|ἔρχεσθαι, προέρχεσθαι, προσέρχεσθαι}}, and {{lang|grc|προβαίνω}} (four times) and is used of Jesus' originating from God in John 8:42,<ref>{{bibleverse|John|8:42|ESV}}</ref> although at that time Greek {{lang|grc|ἐκπορεύεσθαι}} was already beginning to designate the Holy Spirit's manner of originating from the Father as opposed to that of the Son ({{lang|grc|γέννησις}} — being born).{{sfn|Siecienski|2010|p=59}}