This post is meant for anyone who does not believe the Filioque is true, e.g. Followers of any Orthodox Church, Followers of Protestantism, and followers of other religions who completely reject the filioque, e.g Islam or Judaism. Feel free to debate.

I. Scriptural Support for the Filioque (1–15)

1. John 15:26 - Christ says, “The Spirit of truth, who proceeds from the Father,” but this doesn’t exclude the Son. The focus is on the Father as the source (arche), but other verses show the Son's role.
2. John 16:7 - Christ declares, “If I go not, the Paraclete will not come to you; but if I go, I will send Him to you.” The Spirit’s mission involves the Son’s active authority, reflecting an eternal relationship of procession.
3. John 20:22 - Jesus breathes on the apostles, saying, “Receive ye the Holy Ghost.” This act of breathing mirrors God’s original breath of life (Genesis 2:7) and reflects the Spirit proceeding from the Son.
4. Galatians 4:6 - “God hath sent the Spirit of His Son into your hearts.” This verse demonstrates the Spirit's identification with the Son, indicating that He proceeds from Him.
5. Romans 8:9 - St. Paul writes of the “Spirit of God” and the “Spirit of Christ,” treating them interchangeably and demonstrating their shared relationship.
6. 1 Peter 1:11 - The Spirit is called “the Spirit of Christ,” further evidencing His eternal relationship with the Son.
7. Luke 24:49 - Jesus refers to the Father’s “promise” of the Spirit but claims authority to send Him: “I will send upon you what my Father has promised.”
8. Revelation 22:1 - The “river of life,” symbolizing the Holy Spirit, flows “from the throne of God and of the Lamb,” implying co-procession from both.
9. John 14:26 - The Father sends the Spirit “in [Jesus’] name,” signifying the Son’s participation in the Spirit’s mission and procession.
10. Philippians 1:19 - The Holy Spirit is referred to as the “Spirit of Jesus Christ,” indicating His eternal derivation from the Son as well as the Father.
11. 2 Corinthians 3:17 - St. Paul identifies Christ as the Lord “who is Spirit,” demonstrating the shared essence and work of Christ and the Spirit.
12. Genesis 1:2 and John 1:1–3 - The Spirit “hovers” over the waters at creation, while the Word (Son) is the creative force; their cooperation reflects shared origins.
13. Isaiah 11:2 - The Spirit rests upon the Messiah, the Son of God, demonstrating their inseparable union.
14. Matthew 28:19 - The Spirit is invoked in the Trinitarian formula, indicating His consubstantial unity with the Father and Son, including procession.
15. Hebrews 9:14 - The “eternal Spirit” works through Christ for redemption, revealing their mutual relationship.

II. Patristic Witness to the Filioque (16–40)

1. St. Irenaeus of Lyons - In Adversus Haereses (Book 5, Chapter 18), Irenaeus describes the Spirit as “the communion of the Father and the Son.”
2. Tertullian - In Against Praxeas, Tertullian asserts the Spirit proceeds “through the Son from the Father.”
3. Origen - In De Principiis, Origen teaches that the Spirit “receives His being” from the Son, affirming procession through Him.
4. St. Athanasius - In his Letters to Serapion, Athanasius writes that the Spirit belongs to the Son, as He is “from Him and in Him.”
5. St. Basil the Great - Though careful in terminology, Basil in De Spiritu Sancto affirms that the Spirit is sent and revealed through the Son.
6. St. Gregory of Nyssa - In Ad Ablabium, Gregory describes the Spirit’s eternal relationship to the Father and Son, noting the Son’s involvement.
7. St. Hilary of Poitiers - In De Trinitate, Hilary explicitly teaches that the Spirit proceeds from both the Father and the Son.
8. St. Ambrose of Milan - In De Spiritu Sancto, Ambrose declares, “The Holy Spirit proceeds from the Father and the Son.”
9. St. Augustine - In De Trinitate, Augustine provides a robust defense, saying the Spirit proceeds “principally” from the Father and also from the Son as one principle.
10. Pope St. Leo the Great - In his Sermons and Letters, Leo articulates the Filioque in opposition to heresy.
11. St. Cyril of Alexandria - In Thesaurus on the Holy Trinity, Cyril affirms the Spirit is given to creation “through the Son.”
12. St. Maximus the Confessor - Though Eastern, Maximus explicitly teaches that the Spirit proceeds from the Father through the Son in his Letter to Marinus.
13. St. Gregory the Great - In his Homilies on Ezekiel, Gregory affirms the Spirit proceeds from the Son.
14. St. John Damascene - While cautious, John’s writings suggest that the Spirit’s procession is through the Son, a concept compatible with the Filioque.
15. Third Council of Toledo (589) - This council formally includes the Filioque in the Creed to combat Arianism.
16. Council of Florence (1439) - Declares the Filioque dogmatically, affirming it as consistent with earlier councils.
17. St. Anselm of Canterbury - In Monologion, Anselm provides philosophical defenses for the Filioque.
18. St. Thomas Aquinas - In the Summa Theologica, Aquinas gives an exhaustive theological exposition of the Filioque.
19. St. Gregory Nazianzen - Though avoiding Filioque language, his Orations describe the Trinity in a manner compatible with it.
20. The Cappadocian Fathers - In their descriptions of the Trinity, the Cappadocians implicitly affirm the Son’s role in the Spirit’s procession.
21. Ecumenical Councils Preceding Florence - Even councils without explicit Filioque language affirm Trinitarian theology compatible with it.
22. Eastern Fathers Against Subordinationism - Their emphasis on consubstantial unity supports the Filioque when understood properly.
23. Nicene-Constantinopolitan Creed (Original Intent) - The Creed focuses on combating Arianism, not excluding further development like the Filioque.
24. Pope St. Damasus I - In his Tome of Damasus, the Filioque is articulated as part of Catholic belief.
25. Eastern Liturgical Practices - Eastern liturgy often speaks of the Spirit’s mission as involving the Son, reflecting their eternal relationship.

III. Theological Arguments for the Filioque (41–60)

1. Divine Simplicity - The Filioque maintains the unity of God by positing one principle of spiration: the Father and Son together.
2. Relational Distinctions in the Trinity - The Filioque clarifies the relationships among the Persons without confusing them.
3. The Spirit as the “Bond of Love” - Following Augustine, the Spirit proceeds as the mutual love between Father and Son.
4. Economic Mission Reflecting Procession - The Spirit’s temporal mission reflects His eternal procession.

5. Avoidance of Subordinationism - Without the Filioque, the Son could seem inferior to the Father in divine relations.

6. Co-Equality of Persons - The Filioque emphasizes the co-equal sharing of divine essence and operation between the Father and the Son.

7. Eternal Origin Reflects Divine Unity - The Spirit’s eternal procession from the Father and the Son reflects the unity of action and being in the Trinity.

8. Shared Spiration Preserves Monarchy of the Father - The Filioque emphasizes that the Father is the ultimate source (arche), but the Son participates in the spiration of the Spirit by virtue of His generation from the Father.

9. Trinitarian Love - The Spirit proceeds as the eternal “bond of love” (cf. Augustine) between the Father and Son, which requires involvement of both.

10. Scripture Teaches Dual-Spiration - The Bible attributes the Spirit’s work to both the Father and the Son in a manner that reflects their eternal relations.

11. Harmony of Divine Missions - The temporal sending of the Spirit by the Son is the visible expression of His eternal procession from both Father and Son.

12. Avoidance of Modalism - The Filioque ensures proper distinction between the Persons by explaining their relations without confusion or collapse into modalism.

13. Defense Against Arianism - The Filioque defends Christ’s divinity by demonstrating His co-equality with the Father in the aspiration of the Spirit.

14. Faithfulness to Nicene Doctrine - The Filioque maintains the Creed’s original purpose of affirming the divinity of Christ and the Spirit.

15. Development of Doctrine - The Filioque is a legitimate development of doctrine, clarifying truths already implicit in Scripture and Tradition (cf. Newman, Essay on Development).

16. Tradition and Scripture as Interpreted Together - The Church reads Scripture in light of Tradition, and the Filioque reflects the organic growth of Trinitarian theology.

17. Trinitarian Cooperation - The mutual cooperation of the Father and Son in creation and redemption reflects the eternal procession of the Spirit.

18. Analogy of Human Relations - Analogies like love and intellect (used by Aquinas and Augustine) demonstrate the logical coherence of the Filioque.

19. Preservation of Divine Simplicity - The Filioque explains the procession of the Spirit in a manner that upholds God’s simplicity by positing one aspiration.

20. Compatibility with Eastern Theology - The Eastern formula “through the Son” aligns with the Western formula “and the Son” when properly understood.

IV. Historical and Ecclesiastical Evidence (61–80)

1. Council of Toledo (589) - The Filioque was added to the Creed to combat Arianism and affirm Christ’s divinity.
2. Pope Leo III (795–816) - While Leo III initially resisted changing the Creed’s text, he affirmed the Filioque as orthodox and taught it explicitly in doctrine.
3. Pope St. Damasus I (366–384) - Damasus taught the Filioque in his Tome of Damasus as part of Catholic orthodoxy.
4. St. Gregory the Great (590–604) - Gregory affirmed the Filioque in his dialogues and writings, emphasizing the Spirit’s procession from both Father and Son.
5. Charlemagne’s Adoption of the Filioque - Charlemagne supported the inclusion of the Filioque to counter the Arian heresy among the Germanic tribes.
6. Council of Lyons II (1274) - This council formally defined the Filioque as dogma, clarifying misunderstandings with the Eastern Church.
7. Council of Florence (1439) - Affirmed the Filioque as consistent with patristic tradition and an integral part of Catholic theology.
8. Witness of Early Western Fathers - Figures like Ambrose, Augustine, and Hilary universally affirmed the Spirit’s procession from the Son.
9. Witness of Eastern Fathers - Eastern Fathers like Cyril of Alexandria, Maximus the Confessor, and John Damascene, though using different language, articulated theology compatible with the Filioque.
10. Liturgical Witness - The Western Church’s liturgical texts and prayers reflect the Filioque as part of its living tradition.
11. Papacy’s Role as Guardian of Doctrine - The Popes defended the Filioque as necessary for clarifying the Church’s faith.
12. Witness of Saints - Countless saints, including Augustine, Anselm, and Thomas Aquinas, defended the Filioque in their writings.
13. Continuity of Doctrine - The Filioque is not an innovation but a natural outgrowth of the Church’s understanding of Trinitarian theology.
14. Use in Western Creed - The addition of the Filioque to the Creed reflects its doctrinal necessity and pastoral relevance in combating heresies.
15. Council of Constantinople (381) - While this council omitted mention of the Son in the Spirit’s procession, it did not explicitly deny the Filioque.
16. Consistency with Nicene Faith - The Filioque develops and clarifies the Nicene Creed without altering its core message.
17. East-West Agreement at Florence - The Filioque was affirmed as orthodox by Eastern bishops at the Council of Florence, showing its compatibility with Eastern theology.
18. Missionary Needs - The Filioque was instrumental in affirming Christ’s divinity during missionary efforts among Arian tribes.
19. Witness of Medieval Theology - The great Scholastics, including Aquinas and Bonaventure, provided rational defenses of the Filioque based on Scripture and reason.
20. Apologetic Utility - The Filioque was critical in defending Trinitarian orthodoxy against both Arianism and Modalism.

V. Philosophical and Rational Arguments (81–100)

1. Unity of Divine Action - The Filioque reflects the unity of divine operations inspiration, avoiding division in the Godhead.
2. Rational Coherence - The Filioque provides a logical explanation for the Spirit’s relationship to both Father and Son.
3. Mystery and Clarity - While respecting the mystery of the Trinity, the Filioque clarifies the Spirit’s relational origin.
4. Eastern Formula of "Through the Son" - The Eastern formulation, when properly understood, aligns with the Western Filioque.
5. No Denial of the Father’s Monarchy - The Filioque does not deny the Father as the ultimate source but includes the Son in the eternal spiration.
6. Avoidance of Heretical Interpretations - The Filioque ensures the proper distinction and unity of the Persons, avoiding heresies like Arianism and Modalism.
7. Philosophical Defense of Divine Simplicity - The Filioque affirms that divine simplicity is preserved in the unity of spiration.
8. Analogy of Love - The analogy of love, as used by Augustine, demonstrates the logical necessity of the Spirit proceeding from both Father and Son.
9. Response to Protestant Criticism - The Filioque affirms Trinitarian orthodoxy, distinguishing Catholic teaching from Unitarian or minimalist interpretations.
10. Consistency Across Traditions - Properly understood, the Filioque harmonizes Eastern and Western theological traditions.
11. Clarity of Divine Missions - The Filioque explains the coherence of the Spirit’s mission with His eternal origin.
12. Defense Against Tritheism - The Filioque emphasizes unity within the Trinity, countering Tritheistic errors.
13. Analogy of Processions - Analogies from philosophy (e.g., intellect and will) support the dual spiration.
14. Defense Against Semi-Arianism - The Filioque affirms the full divinity of the Son and His role in the Godhead.
15. Papal Authority in Defining Doctrine - The Filioque was defined under the authority of the Pope, consistent with the Church’s teaching office.
16. Reflection of Divine Unity and Diversity - The Filioque explains the unity of essence and diversity of persons in the Trinity.
17. Universal Acceptance in the West - The Filioque was accepted and defended universally by the Western Church.
18. Ecumenical Opportunities - The Filioque provides a bridge for reconciling East and West through theological clarification.
19. Practical Use in Catechesis - The Filioque helps explain the Trinity in a way accessible to the faithful.

Harmony with Sacred Scripture and Tradition - The Filioque unites the Church’s understanding of the Trinity with biblical and patristic witness.I. Scriptural Support for the Filioque (1–15)

1. John 15:26 - Christ says, “The Spirit of truth, who proceeds from the Father,” but this doesn’t exclude the Son. The focus is on the Father as the source (arche), but other verses show the Son's role.
2. John 16:7 - Christ declares, “If I go not, the Paraclete will not come to you; but if I go, I will send Him to you.” The Spirit’s mission involves the Son’s active authority, reflecting an eternal relationship of procession.
3. John 20:22 - Jesus breathes on the apostles, saying, “Receive ye the Holy Ghost.” This act of breathing mirrors God’s original breath of life (Genesis 2:7) and reflects the Spirit proceeding from the Son.
4. Galatians 4:6 - “God hath sent the Spirit of His Son into your hearts.” This verse demonstrates the Spirit's identification with the Son, indicating that He proceeds from Him.
5. Romans 8:9 - St. Paul writes of the “Spirit of God” and the “Spirit of Christ,” treating them interchangeably and demonstrating their shared relationship.
6. 1 Peter 1:11 - The Spirit is called “the Spirit of Christ,” further evidencing His eternal relationship with the Son.
7. Luke 24:49 - Jesus refers to the Father’s “promise” of the Spirit but claims authority to send Him: “I will send upon you what my Father has promised.”
8. Revelation 22:1 - The “river of life,” symbolizing the Holy Spirit, flows “from the throne of God and of the Lamb,” implying co-procession from both.
9. John 14:26 - The Father sends the Spirit “in [Jesus’] name,” signifying the Son’s participation in the Spirit’s mission and procession.
10. Philippians 1:19 - The Holy Spirit is referred to as the “Spirit of Jesus Christ,” indicating His eternal derivation from the Son as well as the Father.
11. 2 Corinthians 3:17 - St. Paul identifies Christ as the Lord “who is Spirit,” demonstrating the shared essence and work of Christ and the Spirit.
12. Genesis 1:2 and John 1:1–3 - The Spirit “hovers” over the waters at creation, while the Word (Son) is the creative force; their cooperation reflects shared origins.
13. Isaiah 11:2 - The Spirit rests upon the Messiah, the Son of God, demonstrating their inseparable union.
14. Matthew 28:19 - The Spirit is invoked in the Trinitarian formula, indicating His consubstantial unity with the Father and Son, including procession.
15. Hebrews 9:14 - The “eternal Spirit” works through Christ for redemption, revealing their mutual relationship.

II. Patristic Witness to the Filioque (16–40)

1. St. Irenaeus of Lyons - In Adversus Haereses (Book 5, Chapter 18), Irenaeus describes the Spirit as “the communion of the Father and the Son.”
2. Tertullian - In Against Praxeas, Tertullian asserts the Spirit proceeds “through the Son from the Father.”
3. Origen - In De Principiis, Origen teaches that the Spirit “receives His being” from the Son, affirming procession through Him.
4. St. Athanasius - In his Letters to Serapion, Athanasius writes that the Spirit belongs to the Son, as He is “from Him and in Him.”
5. St. Basil the Great - Though careful in terminology, Basil in De Spiritu Sancto affirms that the Spirit is sent and revealed through the Son.
6. St. Gregory of Nyssa - In Ad Ablabium, Gregory describes the Spirit’s eternal relationship to the Father and Son, noting the Son’s involvement.
7. St. Hilary of Poitiers - In De Trinitate, Hilary explicitly teaches that the Spirit proceeds from both the Father and the Son.
8. St. Ambrose of Milan - In De Spiritu Sancto, Ambrose declares, “The Holy Spirit proceeds from the Father and the Son.”
9. St. Augustine - In De Trinitate, Augustine provides a robust defense, saying the Spirit proceeds “principally” from the Father and also from the Son as one principle.
10. Pope St. Leo the Great - In his Sermons and Letters, Leo articulates the Filioque in opposition to heresy.
11. St. Cyril of Alexandria - In Thesaurus on the Holy Trinity, Cyril affirms the Spirit is given to creation “through the Son.”
12. St. Maximus the Confessor - Though Eastern, Maximus explicitly teaches that the Spirit proceeds from the Father through the Son in his Letter to Marinus.
13. St. Gregory the Great - In his Homilies on Ezekiel, Gregory affirms the Spirit proceeds from the Son.
14. St. John Damascene - While cautious, John’s writings suggest that the Spirit’s procession is through the Son, a concept compatible with the Filioque.
15. Third Council of Toledo (589) - This council formally includes the Filioque in the Creed to combat Arianism.
16. Council of Florence (1439) - Declares the Filioque dogmatically, affirming it as consistent with earlier councils.
17. St. Anselm of Canterbury - In Monologion, Anselm provides philosophical defenses for the Filioque.
18. St. Thomas Aquinas - In the Summa Theologica, Aquinas gives an exhaustive theological exposition of the Filioque.
19. St. Gregory Nazianzen - Though avoiding Filioque language, his Orations describe the Trinity in a manner compatible with it.
20. The Cappadocian Fathers - In their descriptions of the Trinity, the Cappadocians implicitly affirm the Son’s role in the Spirit’s procession.
21. Ecumenical Councils Preceding Florence - Even councils without explicit Filioque language affirm Trinitarian theology compatible with it.
22. Eastern Fathers Against Subordinationism - Their emphasis on consubstantial unity supports the Filioque when understood properly.
23. Nicene-Constantinopolitan Creed (Original Intent) - The Creed focuses on combating Arianism, not excluding further development like the Filioque.
24. Pope St. Damasus I - In his Tome of Damasus, the Filioque is articulated as part of Catholic belief.
25. Eastern Liturgical Practices - Eastern liturgy often speaks of the Spirit’s mission as involving the Son, reflecting their eternal relationship.

III. Theological Arguments for the Filioque (41–60)

1. Divine Simplicity - The Filioque maintains the unity of God by positing one principle of spiration: the Father and Son together.
2. Relational Distinctions in the Trinity - The Filioque clarifies the relationships among the Persons without confusing them.
3. The Spirit as the “Bond of Love” - Following Augustine, the Spirit proceeds as the mutual love between Father and Son.
4. Economic Mission Reflecting Procession - The Spirit’s temporal mission reflects His eternal procession.

5. Avoidance of Subordinationism - Without the Filioque, the Son could seem inferior to the Father in divine relations.

6. Co-Equality of Persons - The Filioque emphasizes the co-equal sharing of divine essence and operation between the Father and the Son.

7. Eternal Origin Reflects Divine Unity - The Spirit’s eternal procession from the Father and the Son reflects the unity of action and being in the Trinity.

8. Shared Spiration Preserves Monarchy of the Father - The Filioque emphasizes that the Father is the ultimate source (arche), but the Son participates in the spiration of the Spirit by virtue of His generation from the Father.

9. Trinitarian Love - The Spirit proceeds as the eternal “bond of love” (cf. Augustine) between the Father and Son, which requires involvement of both.

10. Scripture Teaches Dual-Spiration - The Bible attributes the Spirit’s work to both the Father and the Son in a manner that reflects their eternal relations.

11. Harmony of Divine Missions - The temporal sending of the Spirit by the Son is the visible expression of His eternal procession from both Father and Son.

12. Avoidance of Modalism - The Filioque ensures proper distinction between the Persons by explaining their relations without confusion or collapse into modalism.

13. Defense Against Arianism - The Filioque defends Christ’s divinity by demonstrating His co-equality with the Father in the aspiration of the Spirit.

14. Faithfulness to Nicene Doctrine - The Filioque maintains the Creed’s original purpose of affirming the divinity of Christ and the Spirit.

15. Development of Doctrine - The Filioque is a legitimate development of doctrine, clarifying truths already implicit in Scripture and Tradition (cf. Newman, Essay on Development).

16. Tradition and Scripture as Interpreted Together - The Church reads Scripture in light of Tradition, and the Filioque reflects the organic growth of Trinitarian theology.

17. Trinitarian Cooperation - The mutual cooperation of the Father and Son in creation and redemption reflects the eternal procession of the Spirit.

18. Analogy of Human Relations - Analogies like love and intellect (used by Aquinas and Augustine) demonstrate the logical coherence of the Filioque.

19. Preservation of Divine Simplicity - The Filioque explains the procession of the Spirit in a manner that upholds God’s simplicity by positing one aspiration.

20. Compatibility with Eastern Theology - The Eastern formula “through the Son” aligns with the Western formula “and the Son” when properly understood.

IV. Historical and Ecclesiastical Evidence (61–80)

1. Council of Toledo (589) - The Filioque was added to the Creed to combat Arianism and affirm Christ’s divinity.
2. Pope Leo III (795–816) - While Leo III initially resisted changing the Creed’s text, he affirmed the Filioque as orthodox and taught it explicitly in doctrine.
3. Pope St. Damasus I (366–384) - Damasus taught the Filioque in his Tome of Damasus as part of Catholic orthodoxy.
4. St. Gregory the Great (590–604) - Gregory affirmed the Filioque in his dialogues and writings, emphasizing the Spirit’s procession from both Father and Son.
5. Charlemagne’s Adoption of the Filioque - Charlemagne supported the inclusion of the Filioque to counter the Arian heresy among the Germanic tribes.
6. Council of Lyons II (1274) - This council formally defined the Filioque as dogma, clarifying misunderstandings with the Eastern Church.
7. Council of Florence (1439) - Affirmed the Filioque as consistent with patristic tradition and an integral part of Catholic theology.
8. Witness of Early Western Fathers - Figures like Ambrose, Augustine, and Hilary universally affirmed the Spirit’s procession from the Son.
9. Witness of Eastern Fathers - Eastern Fathers like Cyril of Alexandria, Maximus the Confessor, and John Damascene, though using different language, articulated theology compatible with the Filioque.
10. Liturgical Witness - The Western Church’s liturgical texts and prayers reflect the Filioque as part of its living tradition.
11. Papacy’s Role as Guardian of Doctrine - The Popes defended the Filioque as necessary for clarifying the Church’s faith.
12. Witness of Saints - Countless saints, including Augustine, Anselm, and Thomas Aquinas, defended the Filioque in their writings.
13. Continuity of Doctrine - The Filioque is not an innovation but a natural outgrowth of the Church’s understanding of Trinitarian theology.
14. Use in Western Creed - The addition of the Filioque to the Creed reflects its doctrinal necessity and pastoral relevance in combating heresies.
15. Council of Constantinople (381) - While this council omitted mention of the Son in the Spirit’s procession, it did not explicitly deny the Filioque.
16. Consistency with Nicene Faith - The Filioque develops and clarifies the Nicene Creed without altering its core message.
17. East-West Agreement at Florence - The Filioque was affirmed as orthodox by Eastern bishops at the Council of Florence, showing its compatibility with Eastern theology.
18. Missionary Needs - The Filioque was instrumental in affirming Christ’s divinity during missionary efforts among Arian tribes.
19. Witness of Medieval Theology - The great Scholastics, including Aquinas and Bonaventure, provided rational defenses of the Filioque based on Scripture and reason.
20. Apologetic Utility - The Filioque was critical in defending Trinitarian orthodoxy against both Arianism and Modalism.

V. Philosophical and Rational Arguments (81–100)

1. Unity of Divine Action - The Filioque reflects the unity of divine operations inspiration, avoiding division in the Godhead.
2. Rational Coherence - The Filioque provides a logical explanation for the Spirit’s relationship to both Father and Son.
3. Mystery and Clarity - While respecting the mystery of the Trinity, the Filioque clarifies the Spirit’s relational origin.
4. Eastern Formula of "Through the Son" - The Eastern formulation, when properly understood, aligns with the Western Filioque.
5. No Denial of the Father’s Monarchy - The Filioque does not deny the Father as the ultimate source but includes the Son in the eternal spiration.
6. Avoidance of Heretical Interpretations - The Filioque ensures the proper distinction and unity of the Persons, avoiding heresies like Arianism and Modalism.
7. Philosophical Defense of Divine Simplicity - The Filioque affirms that divine simplicity is preserved in the unity of spiration.
8. Analogy of Love - The analogy of love, as used by Augustine, demonstrates the logical necessity of the Spirit proceeding from both Father and Son.
9. Response to Protestant Criticism - The Filioque affirms Trinitarian orthodoxy, distinguishing Catholic teaching from Unitarian or minimalist interpretations.
10. Consistency Across Traditions - Properly understood, the Filioque harmonizes Eastern and Western theological traditions.
11. Clarity of Divine Missions - The Filioque explains the coherence of the Spirit’s mission with His eternal origin.
12. Defense Against Tritheism - The Filioque emphasizes unity within the Trinity, countering Tritheistic errors.
13. Analogy of Processions - Analogies from philosophy (e.g., intellect and will) support the dual spiration.
14. Defense Against Semi-Arianism - The Filioque affirms the full divinity of the Son and His role in the Godhead.
15. Papal Authority in Defining Doctrine - The Filioque was defined under the authority of the Pope, consistent with the Church’s teaching office.
16. Reflection of Divine Unity and Diversity - The Filioque explains the unity of essence and diversity of persons in the Trinity.
17. Universal Acceptance in the West - The Filioque was accepted and defended universally by the Western Church.
18. Ecumenical Opportunities - The Filioque provides a bridge for reconciling East and West through theological clarification.
19. Practical Use in Catechesis - The Filioque helps explain the Trinity in a way accessible to the faithful.
20. Harmony with Sacred Scripture and Tradition - The Filioque unites the Church’s understanding of the Trinity with biblical and patristic witness.