as the participants debated the authenticity of sources, the precision of grammatical constructions, and the canon of authoritative patristic texts. Mark had played an early role in the gathering of manuscripts, and his contested readings at the synod have since been vindicated for their precision and accuracy. Echoing centuries of polemic, going back to Photius, the debates surrounding the Filioque admitted resonances of more recent discussions, such as those of John Bekkos and Gregory of Cyprus. In the end, Mark could not concede that the Holy Spirit proceeds from the Son as well as the Father, even by using the Orthodox phrase of "through the Son," since Mark considered this to be an equivocation in light of the obvious theological disagreements between East and West. For Eugenikos, the Holy Spirit proceeds only from the Father, and the phrase "through the Son" did not express anything like the theology of the Filioque. Anthropology Mark's criticism of the doctrine of Purgatory, the other major topic at Florence, involved him in questions relating to the nature of the human composite. Basing himself on Palamite conceptions of man, Mark articulated a theory of the human person rooted in Christology and Orthodox doctrines of Creation. Mark's discourses at Florence are, in this regard, supplemented by writings which he produced in response to the Platonism of Gemisthus Plethon, who preached a radical identification of the human person with the soul, to the detriment of embodied life. Latin influences The Palaiologan period in which Mark lived witnessed the translation of the works of Thomas Aquinas into Greek, an event whose repercussions have yet to be fully documented and expounded. In spite of remaining ambiguities, though, it has become increasingly clear that the Hesychasts were not unaware of Latin theology. Some scholars have hypothesized that Mark adopts Thomas Aquinas' hylomorphism in his defense of the Resurrection, and that he experiments with arguments from Thomas Aquinas' Summa contra Gentiles in order to argue for the concomitance of mercy in God's condemnation of unrepentant sinners to hell. "Further, Eugenicus’ treatise Peri anastaseôs (ed. A. SCHMEMANN, “Une œuvre inédite de St Marc d’Éphèse: Peri anastaseôs”, in: Theología 22 (1951): 51–64; text on pp. 53–60) is merely a defence of the rational possibility of the doctrine of resurrection and a rational refutation of some philosophical objections against it based almost entirely on Thomas Aquinas’ description of the natural unity of the human