The Procession of the Holy Spirit We enter here into a delicate theological question, which has been and still is a cause of conflict between the Churches of the East and the West. The matter of controversy is the procession of the Holy Spirit, i.e., the way he “proceeds” within the Trinity. For centuries, both sides have developed a different theology, usually polemizing against the other side. In a climate of ecumenical dialogue, the issue has been discussed with Positive results. Let us try to analyze the problem.“ © The Greek term, perichoresis, is translated in Latin as circuminsessio, meaning reciprocal immanence or coinherence of the three Persons, suggesting the idea ofa common life or nature circulating or going around from the Father, through the Son, ‘o the Spirit, who is the loving link or communion of al. The term was used, as a verb, by Gregory of Nazianzus (329-389), was used, as a noun, by Maximus the Confessor (580- 662) in his battle against monothelitism, and reached full technical meaning with John of Damascus (675-749). Now the term is much in vogue to emphasize the idea of God as communion of love, where the Persons are self-giving, in absolute unity, Sometimes we see @ wrong interpretation of perichoresis as “dancing around!” In Greek Repryopecig means indeed “round-dancing”; but the theological term we are here discussing is nepryapecng, meaning literally “round-ceding” (yapem: to cede, or better circumincessio, to give, [con]cede, etc), mutual self: giving, circulation of divine life, etc. © Emmanuel Durand, La Périchorése des Personnes divines: Immanence mutuelle, Réciprocité et communion. Paris: Cerf, 2005. See “The Filioque: A Church-Dividing Issue?” An Agreed Statement of the North American Orthodox-Catholic Theological Consultation Saint Paul’s College, Washington, DC October 25, 2003; Spirit of God, Spirit of Christ: Ecumenical reflections on the Filioque controversy, World Council of Churches, 1981; Jean-Miguel Garrigues, L'Esprit qui dit “Pére!; LEsprit-Saint dans la vie trinitaine et le probléme du filioque, Paris: Téquis 198% Alexis Riaud, Le Filioque: Origine et réle de la troisiéme personne de la Trinité. Paris: Le fraternités du saint-esprit, 1989; Pontificio Consiglio per la Promozione dell’Unita del Cristiani, Le tradizioni grecae latina a riguardo della processione dello Spirito Santo. Cit del Vaticano, 1996,Theology of the Holy Spirit“ 97 History The Creed of the Council of Constantinople (year 381) completed the symbol of Nicaea with the third article, formulating the faith in the Holy Spirit, “who proceeds from the Father” The term used is ekporeuomenon (in Jn 15:26: ekporeuetai, translated in Latin as procedit), meaning, “coming out” or “proceeding.” The council wanted to affirm the divinity of the Holy Spirit as originating from the Father, without saying anything about the way this “procession” t place and the role of the Son in it. This creed became the norm of faith, and, by the early sixth century, was even proclaimed in the Eucharist in Antioch, Constantinople, and other regions in the East. In the West, the Visigothic Church (Spain) adopted the same custom and, in order to defend the consubstantiality of the Son, that is, the full divinity of Christ against the Arians, added the word Filioque, “and from the Son,’ to the creed, at least, in the third Council of Toledo in 589 (the term appears in the council of 447, at least in some manuscripts); nobody objected. Afterwards, the Frankish Church and some other European Churches followed the same formula in their liturgy, but not so the Church of Rome, until the 11th century. In the West, they believed that such was the formula of Constantinople, for it was so in the copies they had; furthermore, they never considered the Niceno- Constantinopolitan Creed as the only legal one, since they had the Apostles’ and the Athanasian Creed (early 6th c.), and other baptismal formulas; thirdly, the Filioque reflected the teachings of the Latin Fathers, especially St. Ambrose and 51. Augustine, which had become common doctrine. Only towards the end of the 8th century some disputes took place between Carolingian and Roman theologians concerning the Filioque, and soon afterward with Byzantine scholars, By then, the issue had become political: Byzantium did not like to have a rival “Christian Roman Empire98.8 THE HOLY SPIRIT In Theology ane sprtualty the latteraccused Byzantium of heresy because ofits iconoclastic policy. Defective translations of the documents contributed to misunderstanding Pope Hadrian 1 ( 5) defended Patriarch Tarasius of Constantinople against Frankish accusations, Then Charlemagne commissioned the so-called Libri Carolini (791- 794). to challenge the positions both of the iconoclast council 07754 and of the Council of Nicaea of 787 on the veneration of icons, believing that Filioque was in fact in the text of the past ecumenical council; again, flawed translation added more confusion. During the 8th century, several synods, in Europe defended the Filiogue to combat the heresy of adoptionism aiming that Christ is only an adopted son of God). Early in the 9th c., Latin monks in Jerusalem were accused by Eastern monks of singing a “wrong” creed in the Eucharist they asked the pope for guidance. Pope Leo III wrote to the East that he believed the procession of the Spirit from the Father and the Son, but did not include it in the liturgical creed; in fact, he asked the Carolingians to refrain from including the Filioque in the Eucharist, but they did not comply. In the mid ninth century, Patriarch Photius wrote a vigorous encyclical against the West, because of political developments in Bulgaria, accusing the Filioque of blasphemy; he wrote several works on the issue, but misunderstood Western theology. He was deposed and excommunicated in the Council of Constantinople (869), which the West considers ecumenical, but not the East. Photius regained the see, and a council was held in Constantinople in 879-880, with papal legates; the Filioque was not discussed, but Pope John VIII forbade its use in the creed of the Eucharist; the local churches continued their customary practice of using it, In fact, the whole West considered the Filiogue as integral clement of Christian faiths, 80, in 1014, during the coronation of Henry II as emperoh the creed with the Filiogue was sung in Rome, — Theology of the Hol Spent “a 98 ‘Additional elements compounded the crisis between East, ‘and West. In 1054, Patriarch Michael Kerularios and Card. Humbert of Silva Candida excommunicated each other: but this did not produce a formal schism. The crusades, especially the 4th, in 1204, when Constantinople was sacked and Latin clergy imposed in the city till 1261, caused immense damage to therelations between East and West. Despite that, theological conversations took place during the 11th and 12th ¢., achieving some mutual understanding: but the deterioration of the political situation and the threat of the Turks with ecclesiological problems (the role of the Pope) stopped theological progress. The Byzantines sought the help of the West against the Turks; a council was held in Lyons in 1274, with the presence of two bishops from the East. Many issues were discussed, the Filioque was approved, but also many pro- western points of ecclesiology; Pope Gregory X (1271-1276) announced the end of the schism. Unfortunately; the clergy in the East rejected the agreement, and not without reasons, as. Pope Paul VI recognized 700 years later. Another attempt was made at the Council of Ferrara-Florence (1438-1445), with epresentatives from the Church of Rome and the Churches of Constantinople, Alexandria, Antioch, and Jerusalem, An sake twas reached on the Flfoque, recognizing the truth Father aaqatine: “the Spirit’ eternal Procession from the sprains he ots 88 fom a single principle and ina single the Father a eaten the oriental espresso: trom Was proce ath the Sony” Communion of the Churches uments has, 1439, in the bull Laegentur ciel, But jected aga a ae Tats in 483d the agreement as Sich sector te Afterwards, a period ofisoltion began, Vatican ty (pene ts thedlogy in rejection ofthe other side. 1968) of 1268) and the Pan-Orthadx Conferences val ding gg anSed the atmosphere. In North America, cological oe cere’ it. 1965 and the Commission for Halogue between the Orthodox and Catholic_ ‘Theology ofthe Holy spirit #101 10° THE HOLY SPIRIE tn Theology ant Spehiuaty 1 ofthe Holy Spi Churches was established in 1979, ‘The Vatican has taken a Terminology series of steps, omitting the Filioque in various documents | ; : and liturgial celebrations (obviously without denying the Catholic theology has developed a highly technical vocabulary traditional doctrine). On September 13, 1995, the Vatican to speak of the Blessed ‘Trinity. published the document “The Greek and Latin ‘Traditions Principle (Latin, principium) is that from which something Regarding the Procession of the Holy Spirit,” acknowledging goes out; the absolute Principle is the Father, who does not the perpetual normativity (ie., quality as “norm” or obligatory “proceed” from other; the other Persons are “principled reference) of the Creed of Constantinople, also showing that (Latin principiatura), being the term of a “proceeding” Western theology is not in contradiction with it. The North This “proceeding” is called procession, which in general American dialogue began in 1999 and in 2003 produced a means origin of one from another. Therefore, there are two document, where it is concluded: “We are convinced from processions: the Son proceeds by “generation” and the Holy our own study that the Eastern and Western theological Spirit by “spiration.” Divine nature or substance does not traditions have been in substantial agreement, since the proceed. In the processions there is an active side, the Principle, patristic period, on a number of fundamental affirmations and a passive side, the Principled; this relationship or relation about the Holy ‘Trinity that bear on the Filioque debate” The constitutes the Person or hypostasis; the identity of each divine dialogue continues and with Christian love it can reach an Person is defined by its “relations of opposition’ —in other acceptable conclusion. words, their mutually defining relations of origin. It has to be said that in God, there is no precedence of the originator over the originated, that there is no question of cause and being Bue Me Person is more divine than the others, and so on. chind this terminology there is a philosophical conception ‘We are dealing here with the most arcane reality of the of reality, which is not ours to expound here. Absolute mystery; intellectual caution and Christian humility elating to the Holy Spirit, the notion'* of Spiration needs is required, The warning of the Pseudo-Dionysius must paXe Precision, Latin theology used the verb procedere (to be heeded: “No unity or trinity or number or oneness of broceed) to translate various Greek words, like evelthon in Jn fruitfulness, or any other thing that either is a creature oF : my origin in God” and exporeuetai in Jn 15:26: can be known to any creature, s able to express the Mystery, THe Spirit of ruth who issues from the Father: whereas Greek beyond all mind and reason, of that transcendent Godhead theology attributes different wre ea which in a super-essential way surpasses all things?™ We trace the Holy eae ener ree Spirit is said to be “spired” because he proceeds here the theology on the procession of the Holy Spirit as it has Paice pi ecause he proceec been developed in the Latin tradition. fe eee Lon ; " the day of his resurrection, appeared to the disciples Theology : “have by way of Lord, Not 0 teh rm in Trinitarian theology: means a characte that makes int lotinet trom the others. he san abstract gual since all concrete ata Person Those notions are innasliity parity 'esion or pase ation ewan Panes athe © On the Divine Manes 13,3, ahaa102-8 THE HOLY SPIRIT In Theology and Spiritually and “breathed (Latin spirare) on them and said: ‘Receive the Holy Spirit?” When Jesus expired (Latin exspirare) on the cross, he handed over the Spirit (19:30). Blowing (spirare) is the way the Spirit or wind moves. Out of these metaphorical expressions theologians coined the term spiratio. Spiration, therefore, means the way the Holy Spirit proceeds. Since origins in the Trinity are relations, spiration implies two sides: active spiration is the divine act spiring the Spirit; passive spiration is, the divine act of the constituted Spirit; here is the point where East and West differ. The Creed of Constantinople states: the Holy Spirit proceeds from the Father; the Greeks understand: from the Father alone; the Latins: from the Father and the Son. ‘There is another term to be explained: mission. In the ‘gospels, Jesus says that he was sent (Mt 10:40; 15:24; 21:37; Jn passim); the Holy Spirit is also said to have been sent (Jn 14:26; Gal 4:4, etc.). These missions suppose the active sender: the Father sends his Son; the Father (Gal 4:6) and Jesus Christ (Jn 16:7) send the Holy Spirit. In the mission of the Spirit, both Father and Son are acting together: “the Holy Spirit, whom the Father will send in my name...” (Jn 14:26), and: “whom. I will send to you from the Father...” (15:26); this fact have a bearing in the Latin doctrine on the procession of the Holy Spirit. As for the Christian, this mission ends in the indwelling of the Holy Spirit in the soul. Finally, theology speaks of appropriation, meaning, to assign a divine action or attribute, which is common to all three Persons, to only one of them; thus creation is appropriated to the Father, redemption to the Son, sanctification to the Spirit, though in fact all three Persons effect those actions (DS 800, 3814). Catholic Faith The Church admits the Creed of Nicaea-Constantinople as normative. She, therefore, considers the added clause Theology of the Holy Split -® 103 “and from the Son” (Fitiogue) as a legitimate explanation ot clarification of the original text, reflecting the genuine faith of the Western Church. In fact, through the centuries, the East raised no objections. But when the controversy exploded, positive theological justification of the doctrine was achieved from the sources of Revelation and Tradition.” When Jesus announces the coming of the Holy Spirit, he says: “However, when the Spirit of truth comes he will lead you to the complete truth, since he will not be speaking of his ‘own accord, but will say only what he has been told; and he will reveal to you the things to come. He will glorify me, since all he reveals to you will be taken from what is mine. Everything the Father has is mine; that is why I said: all he reveals to you will be taken from what is mine” (Jn 1613-15). Theology argues that since the Son has everything that the Father has, and the Father has the fact of being the source of the Spirit, the Son also has it, but as “from the Father.” It also says that, if the Spirit receives his knowledge or science from the Son, he also receives his being, because in God science and being are the same. In Trinitarian theology there is an axiom: the economic Trinity and the immanent Trinity are the same, “Economic” eunityis the Trinity as manifested in salvific history, as she is elo immanent” Trinity is the same Trinity as she is Gad by nae ery mystery of divine being, We only know they aera £6 at the divine Persons do show what be ei therefre the Spiritis sent by the Son, it shows that ecnane ne ee fom the Son, The Father cannot be “sent” The riggs NOt proceed from anyone. Son hay nation the Holy Spirit to the Father and to the peaks of spe geins in common, because Holy Scripture “You, howe SPitit of the Father” and “the Spirit ofthe Son.” wever, live not by your natural inclinations, on * 8 lsical eet Poreeed jen ofthis issue see A, Palmer, "La procession du Saint-Esprit du | A. Vacant, Dictionnaire de Diologe Catholique, V, 1913, col 702-823,104 -@ THE HOLY SPIRIT In Theology and Spirtualty but by the Spirit, since the Spirit of God has made a home in you. Indeed, anyone who does not have the Spirit of Christ does not belong to him” (Rom 8:9), or “God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’ ” (Gal 4:6), ‘The Third Person is called “Spirit of Jesus Christ” (see also Phil 1:19; Acts 16:7); now, this can only mean that they have a mutual “relation of opposition” that is, of origin. The Spirit is called “Spirit of the Father” because he proceeds from him; therefore, the same must be affirmed of the Son. Scholars also point to the symbolism of the water. Jesus said: “Let anyone who is thirsty come to me! Let anyone who believes in me come and drink! As scripture says, ‘From his heart shall flow streams of living water’ He was speaking of the Spirit which those who believed in him were to receive; for there was no Spirit as yet because Jesus had not yet been glorified” (Jn 7:37-39). The punctuation in the text is disputed; but in combination with other texts, many Fathers understood “From his heart...” as the heart of the Messiah; Is 48:21 says that Israel in the desert drank from the rock welling up water, and then St, Paul says that “the rock was Christ” (1 Cor 10:4), from whose heart “water and blood flowed!” (Jn 19:34). Finally, the book of Revelation speaks of “the river of life rising from the throne of God and of the Lamb and flowing crystal-clear” (Ry 22:1). Putting all these texts together, and aware that water is such a clear symbol of the Spirit, it seems reasonable to conclude that “water” the Spirit, flows out of Christ; but Christ and the Father sit on a single throne, indicating that they are both a single “source” of the Spi . “The Fathers of the Church developed this “deposit of faith according to the needs of their communities. In the West, Tertullian had already used the formula a Patre per Filiurm, ive, the Spirit proceeds “from the Father through the Son: 4 Adversus Praxeam Theology ofthe Holy Split 8+ 105, and St. Hilary of Poitiers wrote that “we are bound to confess him, proceeding, as he does, from Father and Son?” From st. Ambrose on, (4th c.) the formula Filioque, “and from the Son” was common, without any objection from the Eastern Fathers. This doctrine was taught by St. Augustine,” St. Leo the Great and became common in the Latin Church, In the East, St. Basil the Great had perhaps the greatest influence on this matter; following St. Athanasius, he affirmed that the relationship of the Spirit to the Son is like the relationship of the Son to the Father, saying that “the innate goodness, natural holiness and royal dignity flows from the Father through the Only-begotten to the Spirit” St. Gregory of Nyssa uses the formula “from the Father, through the Son to the Holy Spirit”? which became common in the East. Among the Orientals, St. Cyril of Alexandria (+ 444) is the one who teaches a doctrine more similar to the Latin one; commenting on the Scripture saying that the Spirit is the “Spirit of Christ” he writes to Nestorius: “He {the Spirit] is therefore originated from Christ as he is from the Father Writing on the Trinity hesays: ‘Since the Holy Spirit, sent to us and making us similar ‘9 God, proceeds from the Father and the Son, itis evident that he is of divine nature..." , a he faith of the Church is snugly synthesized in the in peels or creeds. They first appeared as summaries of faith Mi otal liturgies. The most primitive formulas simply 'rm the faith in the Father and the Son and the Holy Spirit. Fea at 2.29. PL 10.69. Patre et Flio auctoribu, is variously translated: with the 1 st tag mca eam ‘ sane 1743; 18.47. He also write: “The Spirit bears the same relation to the Sane a3. * Son to the Father: (Ad Ser. 1.21), idea which St. Basil explains in De Sp. "ta et consubst,Trinitate 34, PG 75,585.106-°& THE HOLY SPIRIT In Theology and Spltualty “The Apostles’ Creed develops a litle the articles of faith, and much more so the Nicaeno-Constantinopolitan, as we have seen. The so-called Fides Damasi or Creed of Pope Damasus (ith c.) defends the divinity of the Spirit, without mentioning the procession (DS 71), The Quicwngue or Athanasian Creed (Sth c.) isa summary of the Church's doctrine on the Trinity; it states: “The Holy Spirit is not made, nor created, nor generated, but proceeds from the Father and the Son.” ‘Afterwards, all the professions of faith contain the same formula. This doctrine was afterward officially taught by the Western councils, like the 4th Council of the Lateran (1215): “The Father and the Son have the same substance, and thus the Father and the Son are the same thing, and equally the Holy Spirit, proceeding from both” (DS 805). The Council of Florence, with the presence of the Greeks, defined this procession in the bull Laetentur Caeli (1439): “The Holy Spirit is eternally from the Father and the Son, and has his essence and subsistence from the Father and from the Son, and proceeds eternally from both as from a single principle and a single spiration... And we declare that what the holy Doctors and Fathers say, that the Holy Spirit proceeds from the Father through the Son, intends to signify that the Son is also, according to the Greeks, ‘cause? according to the Latins, ‘principle’ of the subsistence of the Holy Spirit, like the Father” (DS 1300-1301). Then in the Decree for the Jacobites (1442): “Whatever the Father has, he has from himself, not from other, thus he is principle without principle; whatever the Son is or has, he has from the Father, and he is principle from principles whatever the Holy Spirit is or has, he has from the Father and at the same time from the Son. But the Father and the Son are not two principles of the Holy Spirit, but one single principle, as the Father and the Son and the Holy Spirit are not three principles of creation, but one single principle” (DS 1331). ‘Modern dialogue is proving that this conciliar conclusion was correct. We have, in fact, the same faith, although our ‘Theology of the Holy Spit -® 107 theologies might show different emphases, which is normal in j matter so mysterious. Theology has always found perplexing any theory about the procession of the Holy Spirit; since the Persons are “subsistent relations” and distinguished from each other only by the “relationship of opposition’ it follows that were the Holy Spirit to proceed from the Father only, then he would not be distinguishable from the Son: in opposition to the Father, he should be a(nother) Son, and regarding the Son, there would be no mutual relationship. Latin theology insists that the active spiration of the Holy Spiritis one, and so the Father and the Son are a single Spirator, not two, because two subjects (Father and Son) share a single form (spiration);, in the same way, the three Persons are a single God or Creator, because the three subjects (Father, Son, Holy Spirit) share a single form (deity or Godhead and an act of creation). However, to avoid the ill feelings of the Orientals, some documents skip the Filioque in the creed, like, for example, the Declaration Dominus Jesus of the year 2000. heme contemporary theologians, trying to go beyond {he controversies of the past, ask whether the Spirit had rinthineto do withthe procession ofthe Son (generation). aha Economic Trinity tflets the immanent Trinity, then msion of econseduences ofthe role of the Spirit in the Irena SOne The Spirit was sent to Mary to effect the his poe he as Sento Jesus at his baptism to inaugurate Spit missions Jesus is “Christ,” that is, anointed by the the Son anlar oloBY think of some reciprocity between intinate ra tte SPiit in their eternal processions? Does the " ‘ual relation of the missions of the Son and the Spirit have a ave a 5 _ Generate che getee” in their eternal origins? Does the Father he Son in love, or in Love? Is that Love the Spirit? See Alaa Hroterck fc ep: Westin Press, 1989, 9.177 X lr bs ly Spr, Coleg, tg, Wd Reon The Cotton We Wider Ecumenism cee ancelloes Address, no, 2, Toronte: Regis und108 -® THE HOLY SPIRIT In Theology and Spirituality ‘The more we think about the mystery, the more mysterious it becomes. Vatican Il, in the Decree on the Missions, invites us to soar till “the ‘fount-like love’ or charity of God the Father ‘who, being the ‘principle without principle’ from whom the Son is begotten and the Holy Spirit proceeds through the Son..." (AG 2). Procession of Love Paul VI, in 1968, “Year of the Faith,” published the Creed of the People of God, where he states: we believe “in the Holy Spirit, the uncreated Person who proceeds from the Father and the Son as their eternal love” Latin theology has developed psychological analogies to “explain” the Trinity, according to which the Son, the Logos, proceeds by intellectual operation, and the Spirit, Love, by way of the wil. St. Thomas explains: “There are two processions in God; the pro- cession of the Word, and another. In evidence. Pp ‘whereof we must observe that procession exists in God, only according to an action which does not tend to anything external, but remains in the agent itself, Such an action in an intellec- tual nature is that of the intellect, and of the will. The procession of the Word is by way of an intelligible operation. The operation of the will within ourselves involves also another procession, that of love, whereby the object loved is in the lover; as, by the conception of the word, the object spoken of or understood is in the intelligent agent. Hence, besides the procession of the Word in God, there exists in him another procession called the procession of love!" © Summa Theoogice 1,273.3 ‘Theology of the Holy Spit -w 109 In the Trinity, since God is love, all processions originate in Love.* The Father possesses the divine essence as given away (DS 528)—which is the primordial kenosis—and spirates the Spirit in love with the Son, but also generates the Son in love (‘As the Father has loved me...” Jn 15:9). Love—says Augustine—either finds equals or makes them so. In God, proceeding, that is, being generated or spirated, is an eternal “event,” where love makes sure that there is no subordination atall, because being spirated-generated implies the acceptance and reciprocal self-giving of the Persons. The unity of essence in the circumincession or perichoresis of the persons does not climinate but on the contrary, makes possible and preserves the difference of the divine Persons; but love makes here an interpersonal unity, overflowing and rich, which is identical in each hypostasis and, at the same time, is so in a unique, radically different way. Pethaps rational discourse will not be ‘able to elucidate all the questions and aporias of the doctrines but intimate prayer—and better, mystical experience—will Pen some access to the mystery; “the Holy Spirit will then appear more as the myst tery of the divine intimacy and identity, ofthe being-together or nonduality (advaita) of the Father and the Son, and conseq jwently, of the nonduality (advaita) of God and the human being™* John Paul II writes: “In his intimate life, God “is love’ {GE 1458, 16), the essential love shared by the three divine Fanon’ Personal love is the Holy Spirit as the Spirit of the a and the Son. Therefore he ‘searches even the depths of ith (1 Cor 2:10), as uncreated Love-Gift. Itcan be said that ‘ le Holy Spirit the intimate life of the Triune God becomes ally gift, an exchange of mutual love between the divine * ay tn bth “hey Spits ton CearSprins lof Eglo “ont by Bron Mena CRY (a aaa Pe hese — ovary wards a Christian Teaogy of Religious Palin, Gujrat Sahin 8.277wality and Spirit 110 -& THE HOLY SPIRIT In Theologs mode of gift (Summa Th In any Holy Spirit is ho are the Father and the Son, the Begetter and the Begotten, a “couple” which i d** so this Love-Per: assures the unity of the Lovers (Father and Son) and distinction from them {his personhood); he proceeds it both but as one single spiration. The Holy Spirit is the: called the bond of love of the Father and the Son because other two Persons, loving each other, spirate Love; he other words, consubstantial communion of Father and Son.” All these analogies are very imperfect and lead on! conclusion: our mind is not able to penetrate the my tery of God; only God understands God. It can be hoped that honest dialogue between Orthodox and Catholic theologians mighi produce a new synthesis, which will be more satisfying to the mind and will result in richer ways of worship. son % Dominum 2t vivificantem, 10. “De Trinitate VII, 10.14; XX 2.2. ** Wehave to avoid the danger of understanding this “couple” as father-mother: we 2 to use a highly metaphorical language, where all comparisons fail. © Tis interesting that Paul attributes “fellowship” to the Spirit: “The grace of the Lot Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you (2.Co 13:13), i