Posted on 02/16/2014 9:39:17 PM PST by restornu
Filioque is a theological formula of great dogmatic and historical importance. On the one hand, it expresses the Procession of the Holy Ghost from both Father and Son as one Principle; on the other, it was the occasion of the Greek schism. Both aspects of the expression need further explanation.
The dogma of the double Procession of the Holy Ghost from Father and Son as one Principle is directly opposed to the error that the Holy Ghost proceeds from the Father, not from the Son. Neither dogma nor error created much difficulty during the course of the first four centuries. Macedonius and his followers, the so-called Pneumatomachi, were condemned by the local Council of Alexandria (362) and by Pope St. Damasus (378) for teaching that the Holy Ghost derives His origin from the Son alone, by creation. If the creed used by the Nestorians, which was composed probably by Theodore of Mopsuestia, and the expressions of Theodoret directed against the ninth anathema by Cyril of Alexandria, deny that the Holy Ghost derives His existence from or through the Son, they probably intend to deny only the creation of the Holy Ghost by or through the Son, inculcating at the same time His Procession from both Father and Son. At any rate, if the double Procession of the Holy Ghost was discussed at all in those earlier times, the controversy was restricted to the East and was of short duration.
The first undoubted denial of the double Procession of the Holy Ghost we find in the seventh century among the heretics of Constantinople when St. Martin I (649-655), in his synodal writing against the Monothelites, employed the expression "Filioque". Nothing is known about the further development of this controversy; it does not seem to have assumed any serious proportions, as the question was not connected with the characteristic teaching of the Monothelites.
In the Western church the first controversy concerning the double Procession of the Holy Ghost was conducted with the envoys of the Emperor Constantine Copronymus, in the Synod of Gentilly near Paris, held in the time of Pepin (767). The synodal Acts and other information do not seem to exist. At the beginning of nineth century, John, a Greek monk of the monastery of St. Sabas, charged the monks of Mt. Olivet with heresy, they had inserted the Filioque into the Creed. In the second half the same century, Photius, the successor of the unjustly deposed Ignatius, Patriarch of Constantinople (858), denied the Procession of the Holy Ghost from the Son, and opposed the insertion of the Filioque into the Constantinopolitan creed. The same position was maintained towards the end of the tenth century by the Patriarchs Sisinnius and Sergius, and about the middle of the eleventh century by the Patriarch Michael Caerularius, who renewed and completed the Greek schism.
The rejection of the Filioque, or the double Procession of the Holy Ghost from the Father and Son, and the denial of the primacy of the Roman Pontiff constitute even today the principal errors of the Greek church. While outside the Church doubt as to the double Procession of the Holy Ghost grew into open denial, inside the Church the doctrine of the Filioque was declared to be a dogma of faith in the Fourth Lateran Council (1215), the Second council of Lyons (1274), and the Council of Florence (1438-1445). Thus the Church proposed in a clear and authoritative form the teaching of Sacred Scripture and tradition on the Procession of the Third Person of the Holy Trinity.
As to the Sacred Scripture, the inspired writers call the Holy Ghost the Spirit of the Son (Galatians 4:6), the Spirit of Christ (Romans 8:9), the Spirit of Jesus Christ (Philippians 1:19), just as they call Him the Spirit of the Father (Matthew 10:20) and the Spirit of God (1 Corinthians 2:11). Hence they attribute to the Holy Ghost the same relation to the Son as to the Father.
Again, according to Sacred Scripture, the Son sends the Holy Ghost (Luke 24:49; John 15:26; 16:7; 20:22; Acts 2:33; Titus 3:6), just as the Father sends the Son (Romans 3:3; etc.), and as the Father sends the Holy Ghost (John 14:26).
Now the "mission" or "sending" of one Divine Person by another does not mean merely that the Person said to be sent assumes a particular character, at the suggestion of Himself in the character of Sender, as the Sabellians maintained; nor does it imply any inferiority in the Person sent, as the Arians taught; but it denotes, according to the teaching of the weightier theologians and Fathers, the Procession of the Person sent from the Person Who sends. Sacred Scripture never presents the Father as being sent by the Son, nor the Son as being sent by the Holy Ghost. The very idea of the term "mission" implies that the person sent goes forth for a certain purpose by the power of the sender, a power exerted on the person sent by way of a physical impulse, or of a command, or of prayer, or finally of production; now, Procession, the analogy of production, is the only manner admissible in God. It follows that the inspired writers present the Holy Ghost as proceeding from the Son, since they present Him as sent by the Son.
Finally, St. John (16:13-15) gives the words of Christ: "What things soever he [the Spirit] shall hear, he shall speak; ...he shall receive of mine, and shew it to you. All things whatsoever the Father hath, are mine." Here a double consideration is in place. First, the Son has all things that the Father hath, so that He must resemble the Father in being the Principle from which the Holy Ghost proceeds. Secondly, the Holy Ghost shall receive "of mine" according to the words of the Son; but Procession is the only conceivable way of receiving which does not imply dependence or inferiority. In other words, the Holy Ghost proceeds from the Son.
The teaching of Sacred Scripture on the double Procession of the Holy Ghost was faithfully preserved in Christian tradition. Even the Greek Orthodox grant that the Latin Fathers maintain the Procession of the Holy Ghost from the Son. The great work on the Trinity by Petavius (Lib. VII, cc. iii sqq.) develops the proof of this contention at length. Here we mention only some of the later documents in which the patristic doctrine has been clearly expressed:
Some of the foregoing conciliar documents may be seen in Hefele, "Conciliengeschichte" (2d ed.), III, nn. 109, 117, 252, 411; cf. P.G. XXVIII, 1557 sqq. Bessarion, speaking in the Council of Florence, inferred the tradition of the Greek Church from the teaching of the Latin; since the Greek and Latin Fathers before the ninth century were the members of the same Church, it is antecedently improbable that the Eastern Fathers should have denied a dogma firmly maintained by the Western. Moreover, there are certain considerations which form a direct proof for the belief of the Greek Fathers in the double Procession of the Holy Ghost.
It has been seen that the Creed of Constantinople at first declared only the Procession of the Holy Ghost from the Father; it was directed against the followers of Macedonius who denied the Procession of the Holy Spirit from the Father. In the East, the omission of Filioque did not lead to any misunderstanding. But conditions were different in Spain after the Goths had renounced Arianism and professed the Catholic faith in the Third Synod of Toledo, 589. It cannot be acertained who first added the Filioque to the Creed; but it appears to be certain that the Creed, with the addition of the Filioque, was first sung in the Spanish Church after the conversion of the Goths. In 796 the Patriarch of Aquileia justified and adopted the same addition at the Synod of Friaul, and in 809 the Council of Aachen appears to have approved of it.
The decrees of this last council were examined by Pope Leo III, who approved of the doctrine conveyed by the Filioque, but gave the advice to omit the expression in the Creed. The practice of adding the Filioque was retained in spite of the papal advice, and in the middle of the eleventh century it had gained a firm foothold in Rome itself. Scholars do not agree as to the exact time of its introduction into Rome, but most assign it to the reign of Benedict VIII (1014-15).
The Catholic doctrine was accepted by the Greek deputies who were present at the Second Council of Florence, in 1439, when the Creed was sung both in Greek and Latin, with the addition of the word Filioque. On each occasion it was hoped that the Patriarch of Constantinople and his subjects had abandoned the state of heresy and schism in which they had been living since the time of Photius, who about 870 found in the Filioque an excuse for throwing off all dependence on Rome. But however sincere the individual Greek bishops may have been, they failed to carry their people with them, and the breach between East and West continues to this day.
It is a matter for surprise that so abstract a subject as the doctrine of the double Procession of the Holy Ghost should have appealed to the imagination of the multitude. But their national feelings had been aroused by the desire of liberation from the rule of the ancient rival of Constantinople; the occasion of lawfully obtaining their desire appeared to present itself in the addition of Filioque to the Creed of Constantinople. Had not Rome overstepped her rights by disobeying the injunction of the Third Council, of Ephesus (431), and of the Fourth, of Chalcedon (451)?
It is true that these councils had forbidden to introduce another faith or another Creed, and had imposed the penalty of deposition on bishops and clerics, and of excommunication on monks and laymen for transgressing this law; but the councils had not forbidden to explain the same faith or to propose the same Creed in a clearer way. Besides, the conciliar decrees affected individual transgressors, as is plain from the sanction added; they did not bind the Church as a body. Finally, the Councils of Lyons and Florence did not require the Greeks to insert the Filioque into the Creed, but only to accept the Catholic doctrine of the double Procession of the Holy Ghost.
Darned right!!!
It only takes a SINGLE man; listening to PERSONAGES in a forest; to come with the RESTORED way of looking at things!
Welcome to MormonISM, restornu style!
Yeah...
Let's have NONE of that!!!
Mormonism: bootstrap religion!
Welcome to MORMONism 101
While we are waiting to start; enjoy the artwork on our walls.
If some of it seems shifty to you, just look at it real closely
and it will stop moving, but another location will then start to crawl on you.
Do NOT think our DOCTRINE is this way!
You mean like THIS???
|
Now Zeezrom said: Is there more than one God? And he answered, No. (Alma 11:28-29) ...and be arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one Eternal God, to be judged according to their works, whether they be good or whether they be evil. (Alma 11:44) ...doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen. (2 Nephi 31:21) ...praises with the choirs above, unto the Father, and unto the Son, and unto the Holy Ghost, which are one God, in a state of happiness which hath no end. (Mormon 7:7) ...power of God; and the Son, because of the flesh; thus becoming the Father and Son--And they are one God, yea, the very Eternal Father of heaven and of earth. And thus the flesh becoming subject to the Spirit, or the Son to the Father, being one God, (Mosiah 15:3-5) ...of Jared, that whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only God, or they should be swept off when the fulness of his wrath should come upon them. (Ether 2:8) |
According to that which was ordained in the midst of the Council of the Eternal God of all other gods before this world was, that should be reserved unto the finishing and the end thereof, when every man shall enter into his eternal presence and into his immortal rest. (Section 121:32) And again, verily I say unto you, if a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have anointed and appointed unto this power, then it is not valid neither of force when they are out of the world, because they are not joined by me, saith the Lord, neither by my word; when they are out of the world it cannot be received there, because the angels and the gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory; for my house is a house of order, saith the Lord God. And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power and the keys of this priesthood; and it shall be said unto them--Ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths--then shall it be written in the Lamb's Book of Life, that he shall commit no murder whereby to shed innocent blood, and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity; and shall be of full force when they are out of the world; and they shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever. Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them. (Section 132:18-20) Abraham received concubines, and they bore him children; and it was accounted unto him for righteousness, because they were given unto him, and he abode in my law; as Isaac also and Jacob did none other things than that which they were commanded; and because they did none other things than that which they were commanded, they have entered into their exaltation, according to the promises, and sit upon thrones, and are not angels but are gods. (Section 132:37) |
3 Nephi 9:15
"Behold, I am Jesus Christ the Son of God. I created the heavens and the earth, and all things that in them are. I was with the Father from the beginning. I am in the Father, and the Father in me; and in me hath the Father glorified his name."3 Nephi 11:22-27, 36
"And again the Lord called others, and said unto them likewise; and he gave unto them power to baptize. And he said unto them: On this wise shall ye baptize; and there shall be no disputations among you. Verily I say unto you, that whoso repenteth of his sins through your words and desireth to be baptized in my name, on this wise shall ye baptize them--Behold, ye shall go down and stand in the water, and in my name shall ye baptize them. And now behold, these are the words which ye shall say, calling them by name, saying: Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. And then shall ye immerse them in the water, and come forth again out of the water. And after this manner shall ye baptize in my name; for behold, verily I say unto you, that the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one...And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one."2 Nephi 31:21
"And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen."
if this were true, the apostle Peter would have made known the nature of the Godhead!
_______________________________________
Well since Peter never mentioned any Godhead that could be true if you wanted to be literal..
but Mormons tend to pick and choose what Bible scriptures will fit or can be bent to back up their unbiblical beliefs..
and so they pick out Peter because Peter never said “Godhead”
Although Peter never used the term “Godhead” in any of his writing, he did indeed understand God and understood the Trinity..
The LORD Jesus Christ told Peter and the disciples about the nature of God and the Godhead also called the Trinity..
The disciples came to Him and asked, “Why do you speak to the people in parables?” He replied, “Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. To those who listen to my teaching, more understanding will be given, and they will have an abundance of knowledge. But for the Mormons who are not listening, even what little understanding they have will be taken away from them. That is why I use these parables, For they look, but they don’t really see. They hear, but they don’t really listen or understand.
This fulfills the prophecy of Isaiah that says, ‘When you hear what I say, you will not understand. When you see what I do, you will not comprehend. For the hearts of the Mormons are hardened, and their ears cannot hear, and they have closed their eyes—so their eyes cannot see, and their ears cannot hear, and their hearts cannot understand, and they cannot turn to me and let me heal them.’ Matthew 13:10-15
and yes it was Paul who said “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in Him dwells all the fullness of the Godhead bodily.” Colossians 2:8, 9
and Paul also said “in Him all the fullness of the Godhead was pleased to dwell” Colossians 1:19
and it was John who said “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” 1 John 5:7
Paul said “For as much then as we are the offspring of God, we ought not to think that the Godhead is like to gold, or silver, or stone, graven by art and man’s device.” Acts 17:29
so if the Godhead is also the Trinity, the idea was not one of man’s but God’s own and His nature..
and if Mormons choose not to understand the nature of God it’s the fault of the stubbornness and rebellion and apostasy and sinful nature and traditions of man of the Mormons and not of God..
Because Paul also said “For since the creation of the world God’s invisible qualities—His eternal power and divine nature—have been clearly seen, being understood from what has been made, so that the Mormons are without excuse.” Romans 1:20
and John also said “And we know that the Son of God has come, and He has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with His Son, Jesus Christ. He is the only true God, and He is eternal life.” 1 John 5:20
Yeah its there too
:)
But I’m stating from a Christianity Vs Mormonism point..
and it seems that some Mormons read the book of Mormon like a buffet just as they read the Christian Bible..
and it seems that some Mormons read the book of Mormon like a buffet
But not a meat dish if its a warm day ..
So did; evidently, NEPHI.
In conclusion let us summarize this grand key, these “Fourteen Fundamentals in Following the Prophet”, for our salvation depends on them.
1. The prophet is the only man who speaks for the Lord in everything.
2. The living prophet is more vital to us than the standard works.
3. The living prophet is more important to us than a dead prophet.
4. The prophet will never lead the church astray.
5. The prophet is not required to have any particular earthly training or credentials to speak on any subject or act on any matter at any time.
6. The prophet does not have to say “Thus Saith the Lord,” to give us scripture.
7. The prophet tells us what we need to know, not always what we want to know.
8. The prophet is not limited by men’s reasoning.
9. The prophet can receive revelation on any matter, temporal or spiritual.
10. The prophet may advise on civic matters.
11. The two groups who have the greatest difficulty in following the prophet are the proud who are learned and the proud who are rich.
12. The prophet will not necessarily be popular with the world or the worldly.
13. The prophet and his counselors make up the First Presidency—the highest quorum in the Church.
14. The prophet and the presidency—the living prophet and the First Presidency—follow them and be blessed—reject them and suffer.
I testify that these fourteen fundamentals in following the living prophet are true. If we want to know how well we stand with the Lord then let us ask ourselves how well we stand with His mortal captain—how close do our lives harmonize with the Lord’s anointed—the living Prophet—President of the Church, and with the Quorum of the First Presidency.
Ezra Taft Benson
(Address given Tuesday, February 26, 1980 at Brigham Young University) http://www.lds.org/liahona/1981/06/fourteen-fundamentals-in-following-the-prophet?lang=eng
| The Official Scriptures of The Church of Jesus Christ of Latter-day Saints © 2006 Intellectual Reserve, Inc. All rights reserved. Rights and use information. Privacy policy. |
I cannot begin to make heads or tails out of your sentence structure in either this or the previous post!
You don’t want to be the only one that doesn’t get to say “I Know The Church Is True” and then bawl your eyes out, do you?
/s
At a meeting with Ecumenical Patriarch Bartholomew I of Constantinople, Pope John Paul II called for clarification of the filioque clause of the Creed--'proceeds from the Father and the Son.'
Text from the Pontifical Council for Promoting Christian Unity. Found on the web pages of a Papal Catholic.
An Orthodox commentary on the document can also be found at this site, as well as a history of the Filioque, and traditional Orthodox objections. The views expressed in this piece are not those of this web -site but are presented for fairness and so that the can be seen in context.
These folks are confused.
It doesn’t mean one can’t be a Christian while regularly attending a Mormon chapel (it is the Christ, not the set of doctrines, which is salvific), but it would become more and more difficult to not want to change that as one gains in awareness of Christ.
So, please tell us who decided that the lavers used in the early temples should be used to proxy baptize the dead?
I mean, it was you who claimed that the present day mormon temples engage in the exact same rituals of that era, wasn’t it?
I don’t recall seeing anything in the history of the lavers that gave any indication that they were used for anything other than cleansing bodies prior to entering the temple.
So how is the current mormon practice not a “product of man”? How can you claim that it came from “an anointed servant of the Lord, such as a prophet or an apostle” when God Himself struck down those who used “strange fire” in the temple?
I repeat, mormons are playing with “strange fire” by engaging in those unBiblical rites in their temples.
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