Filioque

==="From the Father through the Son"===
Church Fathers also use the phrase "from the Father through the Son".{{refn|name=TertullianAdversusPraxea4}}{{refn|John of Damascus, ''Expositio Fidei'' 1.12 ([[s:Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book I/Chapter 12|NFPF2 9:15]])}} Cyril of Alexandria, who undeniably several times states that the Holy Spirit issues from the Father {{em|and}} the Son, also speaks of the Holy Spirit coming from the Father {{em|through}} the Son, two different expressions that for him are complementary: the procession of the Holy Spirit from the Father does not exclude the Son's mediation and the Son receives from the Father a participation in the Holy Spirit's coming.{{sfn|Boulnois|2003|pp=106–108}}{{efn|{{harvtxt|Boulnois|2003|pp=106–107}} notes that some ascribe an opinion about the {{lang|la|Filioque}} to Cyril of Alexandria by "quotations grouped in anthologies" without analysis or context. The reason Cyril asserted a dependence was "the continuity between economy and theology" in his analysis of the relationship between the Son and the Holy Spirit. Cyril's reasons "correspond to different mechanisms" within the Trinity "which break up the simplistic opposition between the Latin schema of the triangle and the Greek model of the straight line." Boulnois thinks it is "impossible to classify Cyril unilaterally by applying {{interp| |orig=to him}} a later conflict which, {{interp| |orig=besides,}} is largely alien to him."}} Cyril, in his ninth anathema against Nestorius, had stated that the Spirit was Christ's own Spirit, which led [[Theodoret of Cyrus]] to question whether Cyril was advocating the idea that "the Spirit has his subsistence from the Son or through the Son". For Theodoret this idea was both "blasphemous and impious [...] for we believe the Lord who has said: 'the Spirit of Truth who proceeds from the Father...' ". Cyril denied that he held this teaching, leading Theodoret to confirm the orthodoxy of Cyril's trinitarian theology, since the Church had always taught that "the Holy Spirit does not receive existence from or through the Son, but proceeds from the Father and is called the proprium of the Son because of his consubstantiality.{{sfn|Siecienski|2010|p=49}} The phrase "from the Son or through the Son" continued to be used by Cyril, albeit in light of the clarification.{{sfn|Congar|1983|p=35|ps=, quoted in {{harvtxt|Farrelly|2005|p=119}}}} The Roman Catholic Church accepts both phrases, and considers that they do not affect the reality of the same faith and instead express the same truth in slightly different ways.<ref name=CCC248>{{Cite CCC|2.1|248}}</ref>{{sfn|Davies|1993|pp=205–206}} The influence of Augustine of Hippo made the phrase "proceeds from the Father through the Son" popular throughout the West,{{sfn|Davies|1987|p=}}{{Page needed|date=November 2015}} but, while used also in the East, "through the Son" was later, according to Philip Schaff, dropped or rejected by some as being nearly equivalent to "from the Son" or "and the Son".{{sfn|Schaff|1885|loc=[http://www.ccel.org/ccel/schaff/hcc4.i.xi.iii.html §108 II]:|ps= "Photius and the later Eastern controversialists dropped or rejected the {{lang|la|per Filium}}, as being nearly equivalent to {{lang|la|ex Filio}} or {{lang|la|Filioque}}, or understood it as being applicable only to the mission of the Spirit, and emphasized the exclusiveness of the procession from the Father"}} Others spoke of the Holy Spirit proceeding "from the Father", as in the text of the Nicaeno-Constantinopolitan Creed, which "did not state that the Spirit proceeds from the Father {{em|alone}}".{{sfn|O'Collins|Farrugia|2015|p=158}}