Theological Term of the Week: Procession of the Holy Spirit

 

procession of the Holy Spirit
The way the Spirit relates to the Father and Son in eternity; “[t]hat eternal and necessary act of the first and second persons in the Trinity whereby they, within the divine Being become the ground of the personal subsistence of the Holy Spirit, and put the third person in possession of the whole divine essence, without any division, alienation or change.1 Also called spiration.

• From the Westminster Confession of Faith, Chapter II:

III. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.

• From Systematic Theology, by Louis Berkhof. 

The early trinitarian controversies led to the conclusion that the Holy Spirit, as well as the Son, is of the same essence as the Father, and is therefore consubstantial with Him. And the long drawn dispute about the question, whether the Holy Spirit proceeded from the Father alone or also from the Son, was finally settled by the Synod of Toledo in 589 by adding the word “Filioque” to the Latin version of the Constantinopolitan Creed: “Credimus in Spiritum Sanctum qui a Patre Filioque procedit” (“We believe in the Holy Spirit, who proceeds from the Father and the Son”). This procession of the Holy Spirit, briefly called spiration, is his personal property… .

The doctrine of the procession of the Holy Spirit from the Father and the Son is based on John 15:26, and on the fact that the Spirit is also called the Spirit of Christ and of the Son, Rom. 8:9; Gal. 4:6, and is sent by Christ into the world. 

Learn more:

1. Louis Berkhof: The Holy Trinity
2. Ligonier Ministries: Divine Begottenness and Procession
3. George Smeaton: The Personality and Procession of the Holy Spirit

Related terms:

• economic Trinity
• eternal generation of the Son
• eternal relations of origen
• ontological Trinity
• Trinity

Filed under Trinity

1From Systematic Theology by Louis Berkhof, page 97.

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Theological Term of the Week: Eternal Relations of Origin

 

eternal relations of origin
“The way Father, Son, and Spirit relate to one another in eternity: the Father is unbegotten (paternity), the Son is eternally begotten from the Father (filiation; eternal generation), and the Holy Spirit is eternally spirated from the Father and the Son (spiration/ procession).1 Also called eternal personal modes of subsistence.

• From the Athanasian Creed:

The Father is made of none, neither created, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Spirit is of the Father, neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three holy spirits.

• From Systematic Theology, by Louis Berkhof. 

The distinctive property of the Father. The personal property of the Father is, negatively speaking, that He is not begotten or unbegotten, and positively speaking, the generation of the Son and the spiration of the Holy Spirit. It is true that spiration is also a work of the Son, but in Him it is not combined with generation. Strictly speaking, the only work that is peculiar to the Father exclusively is that of active generation.

The eternal generation of the Son. The personal property of the Son is that He is eternally begotten of the Father (briefly called “filiation”), and shares with the Father in the spiration of the Spirit. The doctrine of the generation of the Son is suggested by the Biblical representation of the first and second persons of the Trinity as standing in the relation of Father and Son to each other. Not only do the names “Father” and “Son” suggest the generation of the latter by the former, but the Son is also repeatedly called “the only-begotten,” John 1:14,18; 3:16,18; Heb. 11:17; I John 4:9. 

The relation of the Holy Spirit to the other persons in the trinity. … [The] procession of the Holy Spirit, briefly called spiration, is his personal property. Much of what was said respecting the generation of the Son also applies to the spiration of the Holy Spirit, and need not be repeated. The following points of distinction between the two may be noted, however: (1) Generation is the work of the Father only; spiration is the work of both the Father and the Son. (2) By generation the Son is enabled to take part in the work of spiration, but the Holy Spirit acquires no such power. (3) In logical order generation precedes spiration. It should be remembered, however, that all this implies no essential subordination of the Holy Spirit to the Son. In spiration as well as in generation there is a communication of the whole of the divine essence, so that the Holy Spirit is on an equality with the Father and the Son. The doctrine of the procession of the Holy Spirit from the Father and the Son is based on John 15:26, and on the fact that the Spirit is also called the Spirit of Christ and of the Son, Rom. 8:9; Gal. 4:6, and is sent by Christ into the world. Spiration may be defined as that eternal and necessary act of the first and second persons in the Trinity whereby they, within the divine Being, become the ground of the personal subsistence of the Holy Spirit, and put the third person in possession of the whole divine essence, without any division, alienation or change.

The Holy Spirit stands in the closest possible relation to the other persons. In virtue of His procession from the Father and the Son the Spirit is represented as standing in the closest possible relation to both of the other persons.

• From The Christian Faith by Michael Horton:

The Father, the Son, and the Spirit do not differ in their divine essence and attributes. However, there are also personal attributes that cannot be shared. For example, the Son cannot be eternally spirated; neither the Father nor the Spirit can be begotten. The Son cannot be the origin of the Godhead, and the Spirit cannot be the incarnate Word.

Learn more:

1. Louis Berkhof: The Holy Trinity
2. Kevin DeYoung: Distinguishing Among the Three Persons of the Trinity within the Reformed Tradition

Related terms:

• economic Trinity
• eternal generation of the Son
• ontological Trinity
• Trinity

Filed under Trinity

1From None Greater by Matthew Barrett, page 250.

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Theological Term of the Week: Cataphatic Theology

 

cataphatic theology
A method of describing God by saying what he is; a positive affirmation of God. (For example: God is love. God is holy.)1

• From None Greater by Matthew Barrett:

Cataphatic theology is affirmative by design, occuring whenever we assert what God is. Nevertheless, as long as God-talk remains analogical, our cataphatic excitement must be tamed the wisdom of its older sister, apophatic theology, which describes God by what he is not.  …

All in all, there is a balance to be struck. We must carefully balance the discontinuity, lest we strip God of his infinitude and think that the image is the same as that which it images.2

• From The Christian Faith by Michael Horton:

[T]he communicable attributes are typically identified by the way of eminence (via eminentiae), by highlighting attributes in which creatures share analogically but in a qualitatively inferior manner, often identified by the “omni-” prefix (for example, omnipotent, omniscient).  …  Refusing to be an idolatrous projection of our own ideas of perfecion, God infinitely transcends all comparisons. Nevertheless, out of love for his creatures, God condescends to our finite capacity by selecting analogies that are appropriate but nevertheless fall short of his majesty.3

Learn more:

1. Theopedia: Cataphatic Theology

Related terms:

• apophatic theology
• communicable attributes
• holiness
• love
• omnipotence
• omniscience

Filed under God’s Nature and His Work

1From None Greater, page 248.

2 From None Greater, page 37-38.

3 From The Christian Faith, page 225.

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