Teología y vida
versión impresa ISSN 0049-3449
ZANARTU, Sergio. El Concilio de Constantinopla I y el proceso previo: Algunas anotaciones. Teol. vida [online]. 2007, vol.48, n.4, pp. 471-497. ISSN 0049-3449. http://dx.doi.org/10.4067/S0049-34492007000300009.
This Eastern Council, which ended the Arian crisis thanks to the new Trinitarian formula of the Cappadocians and with the support of Theodosius, confessed the divinity of the Holy Spirit in terms of equivalency, as proceeding from the Father and not by generation, but it left a door partially open for the future controversy regarding the Filioque. The Council balanced the of Nicea with the three of origenist filigree, and left behind the equivalency between ousia and , of the Nicene anathematism, causing the to disappear as well. The Son and the Spirit belong, thus, to Divinity, and not to Creation. In this way, Gregory of Nazianzus, the theologian, ends up enthralled before the mystery of unity and Trinity. It is the end of the subordinationist interpretation to which the ancient Platonic-Stoic culture tended. In this sense, the Trinity, and not only the Father (as Arian transcendentalism postulated) has been separated from the world. But this affects those biblical paradigms for conceiving of the Trinity that were in effect up until then: Messianic enthronement, separation among God and his Word, Wisdom, Spirit. Unity will tend to be placed from now on in substance and distinction in opposition of relationships, as developed above all by Augustine and Thomas. This intellectualization, less economically-based, will bring about a deadening of theological treatises on the Trinity
Palabras llave : Constantinople I; Arians; Consubstantial; Trinitarian Formula; Divinity of the Holy Spirit.