Jn 1, 33-34 He will baptize with the holy Spirit

(Jn 1, 33-34) He will baptize with the holy Spirit

[33] I did not know him, but the one who sent me to baptize with water told me, 'On whomever you see the Spirit come down and remain, he is the one who will baptize with the holy Spirit.' [34] Now I have seen and testified that he is the Son of God."

(CCC 745) The Son of God was consecrated as Christ (Messiah) by the anointing of the Holy Spirit at his Incarnation (cf. Ps 2:6-7). (CCC 248) At the outset the Eastern tradition expresses the Father's character as first origin of the Spirit. By confessing the Spirit as he "who proceeds from the Father", it affirms that he comes from the Father through the Son (Jn 15:26; cf. AG 2). The Western tradition expresses first the consubstantial communion between Father and Son, by saying that the Spirit proceeds from the Father and the Son (filioque). It says this, "legitimately and with good reason" (Council of Florence (1439): DS 1302), for the eternal order of the divine persons in their consubstantial communion implies that the Father, as "the principle without principle" (Council of Florence (1442): DS 1331), is the first origin of the Spirit, but also that as Father of the only Son, he is, with the Son, the single principle from which the Holy Spirit proceeds (Cf. Council of Lyons II (1274): DS 850). This legitimate complementarity, provided it does not become rigid, does not affect the identity of faith in the reality of the same mystery confessed. (CCC 247) The affirmation of the filioque does not appear in the Creed confessed in 381 at Constantinople. But Pope St. Leo I, following an ancient Latin and Alexandrian tradition, had already confessed it dogmatically in 447 (Cf. Leo I, Quam laudabiliter (447): DS 284), even before Rome, in 451 at the Council of Chalcedon, came to recognize and receive the Symbol of 381. The use of this formula in the Creed was gradually admitted into the Latin liturgy (between the eighth and eleventh centuries). The introduction of the filioque into the Niceno-Constantinopolitan Creed by the Latin liturgy constitutes moreover, even today, a point of disagreement with the Orthodox Churches.