by Christopher Iacovetti | ελληνικά | ру́сский
Over the course of the past century, Augustine’s theology has been generally regarded by Orthodox as problematic at best and disastrous at worst. This is perhaps most obviously true where Augustine’s trinitarian thought is concerned, for it was in his treatise On the Trinity that Augustine so influentially advanced what one might call an early formulation of the filioque (i.e., the claim the Holy Spirit proceeds from the Son as well as the Father). By doing so, John Romanides and other Orthodox have argued, Augustine infected the Western tradition to follow him with the disease of “filioquism,” a disease whose theological repercussions extend far beyond the narrow domain of pneumatology. Indeed, for Romanides and his ilk, the filioque is not so much an isolated doctrinal error as it is a corrosive agent whose effect is to erode the trinitarian foundations upon which Christianity stands.
While not all Orthodox have been as extreme in their pronouncements as Romanides, Eastern theologians as noteworthy and influential as Vladimir Lossky have nevertheless shared Romanides’ overarching conviction that the broadly Augustinian pneumatology of the West poses a grave threat to Orthodoxy. In particular, according to both Lossky and Romanides, the filioque is fundamentally incompatible with theosis (“deification,”or divine-human communion), the doctrine at the very heart of Orthodox thought and practice. The verdict is therefore clear: a choice must be made between the (mutually exclusive) doctrines of filioque and theosis.
This is a claim, however, which has been called sharply into question by recent scholarship on Augustine. Continue Reading…