Filioque (before the Nicene Creed)

New Advent Catholic Encyclopedia ^ | 2009 | Kevin Knight

[restornu]

Filioque

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.

Dogmatic meaning of filioque

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:

• the dogmatic letter of St. Leo I to Turribius, Bishop of Astorga, Epistle 15 (447);
• the so-called Athanasian Creed;
• several councils held at Toledo in the years 447, 589 (III), 675 (XI), 693 (XVI);
• the letter of Pope Hormisdas to the Emperor Justius, Ep. lxxix (521);
• St. Martin I's synodal utterance against the Monothelites, 649-655;
• Pope Adrian I's answer to the Caroline Books, 772-795;
• the Synods of Mérida (666), Braga (675), and Hatfield (680);
• the writing of Pope Leo III (d. 816) to the monks of Jerusalem;
• the letter of Pope Stephen V (d. 891) to the Moravian King Suentopolcus (Suatopluk), Ep. xiii;
• the symbol of Pope Leo IX (d. 1054);
• the Fourth Lateran Council, 1215;
• the Second Council of Lyons, 1274; and the
• Council of Florence, 1439.

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.

• First, the Greek Fathers enumerate the Divine Persons in the same order as the Latin Fathers; they admit that the Son and the Holy Ghost are logically and ontologically connected in the same way as the Son and Father [St. Basil, Epistle 38; Against Eunomius I.20 and III, sub init.]
• Second, the Greek Fathers establish the same relation between the Son and the Holy Ghost as between the Father and the Son; as the Father is the fountain of the Son, so is the Son the fountain of the Holy Ghost (Athanasius, Ep. ad Serap. I, xix, sqq.; On the Incarnation 9; Orat. iii, adv. Arian., 24; Basil, Against Eunomius V; cf. Gregory of Nazianzus, Oration 43, no. 9).
• Third, passages are not wanting in the writings of the Greek Fathers in which the Procession of the Holy Ghost from the Son is clearly maintained: Gregory Thaumaturgus, "Expos. fidei sec.", vers. saec. IV, in Rufinus, Hist. Eccl., VII, xxv; Epiphanius, Haer., c. lxii, 4; Gregory of Nyssa, Hom. iii in orat. domin.); Cyril of Alexandria, "Thes.", as. xxxiv; the second canon of synod of forty bishops held in 410 at Seleucia in Mesopotamia; the Arabic versions of the Canons of St. Hippolytus; the Nestorian explanation of the Symbol.

The only Scriptural difficulty deserving our attention is based on the words of Christ as recorded in John 15:26, that the Spirit proceeds from the Father, without mention being made of the Son. But in the first place, it can not be shown that this omission amounts to a denial; in the second place, the omission is only apparent, as in the earlier part of the verse the Son promises to "send" the Spirit. The Procession of the Holy Ghost from the Son is not mentioned in the Creed of Constantinople, because this Creed was directed against the Macedonian error against which it sufficed to declare the Procession of the Holy Ghost from the Father. The ambiguous expressions found in some of the early writers of authority are explained by the principles which apply to the language of the early Fathers generally.

Historical importance of the filioque

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.

[Utah Binger]

Danish

[HiTech RedNeck]

Try http: if https: gives you troubles...

[HiTech RedNeck]

Oh... book.

[Tennessee Nana]

I meant 1830-1877 when Young died..

He and Joey Smith brought 1000’s of poor illiterate people from Europe in those days..

and kept them ignorant...

[HiTech RedNeck]

Some of this looks like interpolation of orthodox evangelical theology from other sources. And the perennial debate over manuscripts remains (whether the original is closer to the so called textus receptus, which is the Catholic and KJV model, or to eclectic texts constructed via source examination and lower criticism).

But the troubling part is that it’s not being presented as a bible commentary or gospel harmonization — but as frank scripture. That is not fair to the scriptures. Even most modern editions will note variant readings in footnotes.

[HiTech RedNeck]

So is the idea to get Danes to believe and then come to America, or to evangelize Mormons to be in Denmark?

[Utah Binger]

I understand. Just being my smart-ass self.

I got that book from a family member of Ezra Taft Benson when I was out tracting in Copenhagen in 1962. Some members never fell for it. Either that or there were no 15 year old girls left. Course by 1902 there was no more polygamy. Har de Har

[Elsie]

This work on Mormon Doctrine is designed to help persons seeking salvation to gain that knowledge of God and his laws without which they cannot hope for an inheritance in the celestial city.

Since it is impossible for a man to be saved in ignorance of God and his laws, and since man is saved no faster than he gains knowledge of Jesus Christ and the plan of salvation, it follows that men are obligated at their peril to learn and apply the true doctrines of the gospel.

This gospel compendium will enable men, more effectively, to "teach one another the doctrine of the kingdom"; to "be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient" for them "to understand."

-- D. & C. 88:77-78

[Elsie]

He just gave them he opportunity to own one...

Mass production drove down costs.

[Elsie]

My buddy did meet Satan once, a few decades ago. Satan asked him to give his soul for rock and roll (no kidding, exactly in that manner).

http://www.youtube.com/watch?v=hRQkC2FDXuw

[Elsie]

• Preface to the Book of Mormon 1830 Ed.

  PREFACE.

  TO THE READER—

  As many false reports have been circulated respecting the following work, and also many unlawful measures taken by the evil designing persons to destroy me, and also the work, I would inform you that I translated, by the gift and power of God, and caused to be written, one hundred and sixteen pages, the which I took from the Book of Lehi, which was an account abridged from the plates of Lehi, by the hand of Mormon; which said account, some person or persons have stolen and kept from me, notwithstanding my utmost exertions to recover it again—and being commanded of the Lord that I should not translate the same over again, for Satan had put it into their hearts to tempt the Lord their God, by altering the words, that they did read contrary from that which I translated and caused to be written; and if I should bring forth the same words again, or, in other words, if I should translate the same over again, they would publish that which they had stolen, and Satan would stir up the hearts of this generation, that they might not receive this work: but behold, the Lord said unto me, I will not suffer that Satan shall accomplish his evil design in this thing: therefore thou shalt translate from the plates of Nephi, until ye come to that which ye have translated, which ye have retained; and behold ye shall publish it as the record of Nephi; and thus I will confound those who have altered my words. I will not suffer that they shall destroy my work; yea, I will shew unto them that my wisdom is greater than the cunning of the Devil. Wherefore, to be obedient unto the commandments of God, I have, through his grace and mercy, accomplished that which he hath commanded me respecting this thing. I would also inform you that the plates of which hath been spoken, were found in the township of Manchester, Ontario county, New-York.

  THE AUTHOR.
  

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  AUTHOR!!!

  

   

[Elsie]

Bearclaw, alligator, strudel

[Elsie]

Dang this boat is SLOW!

When are we to get to Copenhagen???

[Elsie]

Either that or there were no 15 year old girls left.

Naughty boy!!

I suppose that to rules #75, 76, 79, 80, 81 you replied, "It mattereth not."

---

The Rules

1. Learn and obey all missionary rules.
2. Keep your thoughts, words, and actions in harmony with the gospel message.
3. Read only books, magazines, and other material authorized by the Church.
4. Don't debate or argue.
5. Center your mind on your mission.
6. Dress conservatively. Elders: white shirts, conservative ties, and business suits. Sisters: conservative colors and skirts that cover your knees. No floor-length skirts or dresses.
7. Cut your hair regularly.
8. Keep your hair clean and neatly combed at all times in the approved style.
9. Be neat and clean.
10. Bathe frequently.
11. Use deodorant.
12. Polish your shoes.
13. Iron your shirt and business suit.
14. Arise at 6:30 A.M.
15. Study for 2 hours every morning.
16. Proselytize for 10 hours between 9:30 A.M. and 9:30 P.M.
17. Turn off your lights at 10:30 P.M.
18. Exercise regularly.
19. Write in your journal regularly.
20. Follow the "Missionary Gospel Study Program" (31157) for your personal study.
21. Regularly study the Missionary Guide and the Discussions.
22. Attend Sunday priesthood or Relief Society meetings, Sunday School, and sacrament meeting.
23. Attend the general session of Stake Conference.
24. Attend general conference broadcasts if available.
25. Avoid all other church meetings unless you have a special assignment or are brining an investigator.
26. Proselytize as much as possible on weekends and holidays because this is when you'll find people home.
27. End your preparation day at 6:00 P.M. and proselytize from 6:00 P.M. to 9:30 P.M.
28. Wear your missionary uniform in public on preparation day while not engaged in recreational activities.
29. Arise at 6:30 on preparation day and study for 2 hours from the approved books.
30. Take care of your physical preparation for the week on preparation day: wash your clothes, clean your apartment, wash your car, get your haircut, and shop for groceries.
31. Write to your parents every week on preparation day.
32. Write less frequently to your siblings, friends, and acquaintances.
33. Don't communicate with any friends or acquaintances that are within or close to your mission boundaries, except as a part of official mission business.
34. Plan safe, wholesome, and uplifting activities for preparation day.
35. Stay with your companion during all activities.
36. Do not go on road trips.
37. Do not leave your assigned area without permission
38. Do not watch television.
39. Do not view unauthorized videocassettes.
40. Do not listen to the radio.
41. Do not listen to unauthorized audiocassettes or CD’s.
42. Do not participate in musical groups.
43. Do not participate in athletic teams.
44. Do not sponsor athletic teams.
45. Do not engage in contact sports.
46. Do not engage in water sports.
47. Do not engage in winter sports.
48. Do not engage in motorcycling.
49. Do not engage in horseback riding.
50. Do not engage in mountain climbing.
51. Do not embark on a private boat.
52. Do not embark in a private airplane.
53. Do not handle firearms.
54. Do not handle explosives.
55. Do not swim.
56. Do not play full court basketball.
57. Do not play basketball in leagues.
58. Do not play basketball in tournaments.
59. You may play half-court basketball.
60. Never be alone.
61. Seek advice from your mission president if your companion is "having difficulties".
62. Be loyal to your companion.
63. Ask your mission president for help if your companion doesn’t obey the rules.
64. Pray with your companion every day.
65. Study with your companion every day.
66. Plan your work with your companion every day.
67. Take time at least once a week for companionship inventory.
68. Seek to be one in spirit and purpose and help each other succeed.
69. Always address your companion as Elder or Sister.
70. Sleep in the same bedroom as your companion.
71. Do not sleep in the same bed as your companion.
72. Do not arise before your companion.
73. Do not retire after your companion. (apparently, being together is more important than getting the correct amount of sleep that your unique body requires.)
74. Frequently study with your companion the Missionary Guide section on companions.
75. Never be alone with anyone of the opposite sex.
76. Never associate inappropriately with anyone of the opposite sex (conversely, they don't mention whether or not it is against the rules to associate inappropriately with anyone of the same sex).
77. Do not flirt.
78. Do not date.
79. Do not communicate via phone or letter with anyone of the opposite sex living within or near mission boundaries.
80. Do not visit a single or divorced person of the opposite sex unless accompanied by a couple or another adult member of your sex.
81. Try to teach single investigators in a member’s home or have missionaries of the same sex teach them.
82. Always follow the above rules, even if the situation seems harmless.
83. Use the commitment pattern to get referrals from members.
84. Keep your dinner visits with member briefs and during the customary dinner hour in the area.
85. Remember to say thank you to those who feed you.
86. Visit members and nonmembers only at appropriate times.
87. Do not counsel or give medical treatment.
88. Do not stay in the homes of people when they are on vacation.
89. Only write letters to family members and friends at home.
90. Do not telephone parents
91. Do not telephone relatives.
92. Do not telephone friends.
93. Do not telephone girlfriends.
94. Contact your mission president in case of an emergency.
95. Take problems and questions to your mission president.
96. Do not write to the President of the Church or to other General Authorities. Letters from missionaries to General Authorities are referred back to the mission president
97. Respect the customs, traditions, and property of the people who you are trying to convert.
98. Obey all mission rules.
99. Obey the laws of the land.
100. Do not get involved in politics.
101. Do not get involved in commercial activities.
102. Do not give any information about the area.
103. Respect the customs and cultures of those who you are trying to convert to your own customs and culture.
104. Respect the beliefs, practices, and sites of other religions.
105. Do not say or write anything bad about the political and cultural circumstances where you serve.
106. Do not become involved in adoption proceedings.
107. Do not suggest or encourage emigration. (This rule is a bit ironic, given the now-defunct doctrine of gathering the believers to Zion)
108. Be courteous.
109. Provide community service.
110. Do not provide community service that isn’t approved by your mission president.
111. Do not provide more than 4 hours a week of community service.
112. Do not provide community service during the evening, weekend or holidays—those are peek proselytizing times.
113. Your mission president must approve your housing.
114. Keep your housing unit clean.
115. Do not live with single or divorced people of the opposite sex.
116. Do not live where the spouse is frequently absent.
117. Your living unit must have a private bath and entrance.
118. You may occasionally fast for a special reason, but generally the monthly fast is sufficient.
119. Do not fast longer than 24 hours at a time.
120. Do not ask friends, relatives, and members to join in special fasts for investigators.
121. Maintain your health.
122. Eat a healthy diet.
123. Sleep from 10:30 to 6:30.
124. Follow the approved exercise program.
125. Keep your body, clothes, dishes, linens, towels and housing unit clean.
126. Dispose of your garbage properly and promptly.
127. Follow the safety rules for all of your stuff.
128. Seek medical care if you are in an accident or become sick.
129. Be immunized.
130. Spend your money only on things relating to your mission.
131. Budget your money carefully.
132. Keep a record of what you spend.
133. Do not spend more than your companion.
134. Do not loan money.
135. Do not borrow money.
136. Keep a reserve fund of $50 to $100 at all times for transfers.
137. Pay your bills before leaving an area.
138. Pay cash for all resale literature and supplies ordered from the mission office.
139. Do not waste money on souvenirs.
140. Do not waste money on unnecessary items.
141. Be a frugal photographer.
142. Do not accumulate excess baggage.
143. Obey custom laws and regulations.
144. Pay fast offerings each fast Sunday to the bishop or branch president where you serve.
145. Pay tithing on outside sources of income (i.e. interest) to your home bishop or branch president.
146. Evaluate your funds a few months before the end of your mission. If you have more than you need, ask that less be sent so that you can return home without excess money.
147. Do not drive without a license.
148. Drive only Church-owned vehicles.
149. Do not drive members’ cars.
150. Do not drive nonmembers’ cars.
151. Do not give rides to members or investigators in Church-owned cars.
152. Use cars only on approved mission business.
153. Use cars only within the assigned geographical area.
154. Be conscious of safety at all times.
155. Drive defensively.
156. Wear your seat belt.
157. Pray for the Lord’s protection while driving.
158. If your companion is driving, assist him or her.
159. Do not tamper with the vehicle’s odometer.
160. Know bicycle safety rules.
161. Use extreme caution on your bicycle.
162. Do not ride your bicycle after dark.
163. Do not ride your bicycle in heavy traffic.
164. Do not ride your bicycle in adverse weather conditions.
165. Go directly to your new area when transferred.
166. Find your new companion without delay when transferred.
167. Have a maximum of two suitcases and a briefcase.

[restornu]

Who are any of you to tell a child of the Lord what they should or should not read ...
Oh, Sweety!

It’s not US who tell you this; but your chosen LEADERSHIP that does!!

*****

Now that is a falsehood oh what the heck tell it anyways is some motto....

[Utah Binger]

What????

I guess that trip to Hamburg was against the rules.

And that Tuborg Let (light) Pilsner?

And coffee in my hot chocolate?

And going to the Jazz Hus Montmartre jam sessions all night?

And meeting Dexter Gordon and Ella Fitzgerald there?

OH NO...I’m A sinner.

[AppyPappy]

All your links are meshugga

[restornu]

Spin all your two want you have years of history of doing it...

***

My doing this was not to argue over this, but in all truth man can not arbitrary fix this, as to make it fit.

In other words trying to debate over the word of God, which is an absolute, is not something one can take upon themselves, this act of trying to define the Nature of the Godhead was like trying to read the Mind of God!

Only The Lord can restore His Word on earth, through His anointed Prophet, there is no other way!

[Tennessee Nana]

Only The Lord can restore His Word on earth, through His anointed Prophet, there is no other way!
______________________________________________

well that’s the belief of Mormons...

but Christians believe something totally different...

we believe God when He said of Himself

“I AM the Way, the Truth, and the Life. No man or woman comes to the Father except by me.” The LORD Jesus Christ (John 14:6)

[restornu]

Only The Lord can restore His Word on earth, through His anointed Prophet, there is no other way!
______________________________________________

well that’s the belief of Mormons...

but Christians believe something totally different...

we believe God when He said of Himself

“I AM the Way, the Truth, and the Life. No man or woman comes to the Father except by me.” The LORD Jesus Christ (John 14:6)

***

You got that right..

Hebrew 5
4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.