learned exile. He was recalled, and his reinstatement was ratified
by a council (879). But with the death of Basil the Macedonian (886), he
again fell from power, for the successor of that Emperor, Leo the
Philosopher, ignominiously removed him, in order to confer the dignity
on his brother Stephen. He passed the remainder of his life in honorable
retirement, and by his death the chief obstacle in the way of
reconcilement with the Roman Church was removed. It is consoling to
learn, when reading of the unhappy rivalry of the two men so superior to
the ordinary run of Byzantine prelates, that they never shared the
passions of their respective partisans, but retained a mutual regard for
one another.

We have now to consider the doctrinal questions which were in dispute
between the two churches. Far the most important of these was that
relating to the addition of the _Filioque_ clause to the Nicene Creed.
In the first draft of the Creed, as promulgated by the council of
Nicaea, the article relating to the Holy Spirit ran simply thus: "I
believe in the Holy Ghost." But in the Second General Council, that of
Constantinople, which condemned the heresy of Macedonius, it was thought
advisable to state more explicitly the doctrine of the Church on this
subject, and among other affirmations the clause was added, "who
proceedeth from the Father." Again, at the next general council, at
Ephesus, it was ordered that it should not be lawful to make any
addition to the Creed, as ratified by the Council of Constantinople. The
followers of the Western Church, however, generally taught that the
Spirit proceeds from the Son as well as from the Father, while those of
the East preferred to use the expression, "the Spirit of Christ,
proceeding from the Father, and receiving of the Son," or, "proceeding
from the Father through the Son." It was in the churches of Spain and
France that the _Filioque_ clause was first introduced into the Creed
and thus recited in the services, but the addition was not at once
approved at Rome. Pope Leo III, early in the ninth century, not only
expressed his disapproval of this departure from the original form, but,
in order to show his sense of the importance of adhering to the
traditional practice, caused the Creed of Constantinople to be engraved
on silver plates, both in Greek and Latin, and thus to be publicly set
forth in the Church. The first pontiff who authorized the addition was
Nicholas I, and against th