Jesus Christ

karenrose — Thu, 01 Jan 1970 00:00:00 +0000

THE MIRACLE AT CANA IN GALILEE.

Soon after the arrival of Jesus in Galilee we find Him and His little company of disciples at a marriage party in Cana, a neighboring town to Nazareth. The mother of Jesus was at the feast; and for some reason not explained in John's narrative, (1 Nephi 3:23) she manifested concern and personal responsibility in the matter of providing for the guests. Evidently her position was different from that of one present by ordinary invitation. Whether this circumstance indicates the marriage to have been that of one of her own immediate family, or some more distant relative, we are not informed. It was customary to provide at wedding feasts a sufficiency of wine, the pure though weak product of the local vineyards, which was the ordinary table beverage of the time. On this occasion the supply of wine was exhausted, and Mary told Jesus of the deficiency. Said He: "Woman, what have I to do with thee? mine hour is not yet come." The noun of address, "Woman," as applied by a son to his mother may sound to our ears somewhat harsh, if not disrespectful; but its use was really an expression of opposite import.[332] To every son, the mother ought to be preeminently the woman of women; she is the one woman in the world to whom the son owes his earthly existence; and though the title "Mother" belongs to every woman who has earned the honors of maternity, yet to no child is there more than one woman whom by natural right he can address by that title of respectful acknowledgment. When, in the last dread[Pg 145] scenes of His mortal experience, Christ hung in dying agony upon the cross, He looked, down upon the weeping Mary, His mother, and commended her to the care of the beloved apostle John, with the words: "Woman, behold thy son!"[333] Can it be thought that in this supreme moment, our Lord's concern for the mother from whom He was about to be separated by death was associated with any emotion other than that of honor, tenderness and love?[334] Nevertheless, His words to Mary at the marriage feast may have conveyed a gentle reminder of her position as the mother of a Being superior to herself; even as on that earlier occasion when she had found her Boy, Jesus, in the temple, He had brought home to her the fact that her jurisdiction over Him was not supreme. The manner in which she told Him of the insufficiency of wine probably suggested an intimation that He use His more than human power, and by such means supply the need. It was not her function to direct or even to suggest the exercize of the power inherent in Him as the Son of God; such had not been inherited from her. "What have I to do with thee?" He asked; and added: "Mine hour is not yet come." Here we find no disclaimer of the ability to do what she apparently wanted Him to do, but the plain implication that He would act only when the time was right for the purpose, and that He, not she, must decide when that time had come. She understood His meaning, in part at least, and contented herself by instructing the servants to do whatsoever He directed. Here again is evidence of her position of responsibility and domestic authority at the social gathering. The time for His intervention soon arrived. There stood within the place six water pots;[335] these He directed the servants to fill with water. Then, without audible command or[Pg 146] formula of invocation, as best we know, He caused to be effected a transmutation within the pots, and when the servants drew therefrom, it was wine, not water that issued. At a Jewish social gathering, such as was this wedding festival, some one, usually a relative of the host or hostess, or some other one worthy of the honor, was made governor of the feast, or, as we say in this day, chairman, or master of ceremonies. To this functionary the new wine was first served; and he, calling the bridegroom, who was the real host, asked him why he had reserved his choice wine till the last, when the usual custom was to serve the best at the beginning, and the more ordinary later. The immediate result of this, the first recorded of our Lord's miracles, is thus tersely stated by the inspired evangelist: "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him."[336] The circumstances incident to the miraculous act are instructive to contemplate. The presence of Jesus at the marriage, and His contribution to the successful conduct of the feast, set the seal of His approval upon the matrimonial relationship and upon the propriety of social entertainment. He was neither a recluse nor an ascetic; He moved among men, eating and drinking, as a natural, normal Being.[337] On the occasion of the feast He recognized and heeded the demands of the liberal hospitality of the times, and provided accordingly. He, who but a few days before had revolted at the tempter's suggestion that He provide bread for His impoverished body, now used His power to supply a luxury for others. One effect of the miracle was to confirm the trust of those whose belief in Him as the Messiah was yet young and untried. "His disciples believed on him"; surely they had believed in some measure before, otherwise they would not have followed Him; but their belief was now strengthened and made to approach, if indeed it did not attain, the condition of abiding faith in their Lord. The comparative privacy attending the manifestation is impressive; the moral and spiritual effect was for the few, the inauguration of the Lord's ministry was not to be marked by public display. James Talmage,

Jehovah Was Jesus Christ

karenrose — Thu, 01 Jan 1970 00:00:00 +0000

Jesus Christ was the Great Jehovah of the Old Testament. Where can we find this truth in the scriptures? We begin with the Father Adam, who learned about salvation through Jesus Christ and was commanded, "Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in nowise inherit the kingdom of God, for no unclean thing can dwell there, or dwell in his presence; for, in the language of Adam, Man of Holiness is his name, and the name of his Only Begotten is the Son of Man, even jesus Chrsit, a righteous Judge, who shall come in the meridian of time" (Moses 6:57). . . . When the priests of Elkenah were about to offer up Abraham as a sacrifice to their "dumb idols", he lifted up his voice to God. And to Abraham the Lord Jesus Christ declared, "Abraham, Abraham, behold, my name is Jehovah, and I have heard thee, and have come down to deliver thee" (Abraham 1: 7-16). Abraham could forever afterward testify that His Savior and Redeemer and Deliverer was the Great Jehovah. Abraham understood that Jehovah would come to earth and minister among men as their Savior and Redeemer, as we learn from the following:

And it came to pass, that Abram looked forth and saw the days of the Son of Man, and was glad, and his soul found rest, and he believed in the Lord; and the Lord counted it unto him for righteousness (JST Genesis 15:12).

To Moses the Lord declared:

"I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. . . . I Am that I Am: and he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you. . . . Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you" (Excodus 3:6, 14-15).

Then, according to the King James Version, the Lord declared to Moses, "I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name Jehovah was I not known to them" (Exodus 6:2-3). . . . And in Psalms we read, "Let them be confounded and troubled for ever [speaking of the enemies of God]; yea, let them be put to shame, and perish: that men may know that thou, whose name alone is Jehovah, art the most high over all the earth" (Psalm 83:17-18). In these latter days, the Lord Jesus Christ has also confirmed his identity as the Great Jehovah, or I Am, who spoke to Abraham and Moses. To the Prophet Joseph Smith in September 1830, the Lord declared, "Listen to the voice of Jesus Christ, your Redeemer, The

Basic Beliefs

Terrie — Thu, 01 Jan 1970 00:00:00 +0000

What do Mormons believe? While it would take many volumes to teach all Mormons believe, there are a number of doctrines that are core to our religion. In this section, you can explore the essential teachings of Mormon beliefs.

Mormon and Christian History

Terrie — Thu, 01 Jan 1970 00:00:00 +0000

Learn how the history of Christianity led to the restoration of the Savior's church, and also about the history of that restored church.

Mormon Doctrine

Terrie — Thu, 01 Jan 1970 00:00:00 +0000

In this section, you'll learn of the doctrines of the Mormon Church--those teachings which guide the lives of Mormons and help them make choices about how to live their Christian lifestyle. Atonement

Home Teachers and Visiting Teachers

Terrie — Thu, 01 Jan 1970 00:00:00 +0000

Imagine moving to a new city where you don't know anyone and discovering four people have been asked to look after you-showing you how to find things, making sure you're invited to the important and fun things that are happening, checking to see if you need any help with anything. This is how it is for Mormons. Each member of the church is assigned a pair of home teachers, and each woman also receives two visiting teachers as well. This special program makes sure everyone is looked after, even if their congregation is very large. The bishop (similar to a pastor) is a volunteer, and so can't get to everyone. This program is designed to help. Home teachers are always men, since they are members of the priesthood. A young man is first invited to become a home teacher at the age of fourteen, paired with an adult, usually his father. In ideal situations, each family is assigned two home teachers, who visit the home together, meeting with the entire family. They teach a brief spiritual lesson on an assigned topic unless the family has a special request for a particular topic. They also spend time getting to know the family, particularly the husband, building a relationship of trust so the family will feel safe turning to them in times of need. When a Mormon faces a crisis or need, he turns first to his home teachers, whether it's for help moving, or something more serious, such as unemployment. The home teachers do what they can for the family, and refer the problem to their leaders when it is more than they can or should take on themselves. Being a father is an overwhelming experience and it is comforting to know where you can turn for help. Women receive additional connections through their two visiting teachers. All visiting teachers are at least eighteen years old, since they must be members of the Relief Society, the adult women's auxiliary. Like the men, they visit the home monthly, but only visit the adult women in the home. They work to build a true friendship with the women they visit, and stay alert to signs the woman may need a meal brought in during illness, a plate of cookies on a bad day, or even a babysitter for a doctor's appointment. It's considered an honor to be able to serve those women the visiting teachers visit. This program actually creates a network of relationships, since the home and visiting teachers usually have two to four families they see, including those who are not active, and therefore not participating as home or visiting teachers. As a result, a women will develop a friendship with her own two visiting teachers, and as many as four other women she herself visits, and in addition, builds a friendship with her visiting teaching companion-the person she visits with. For a person who is new, this is an instantly large network of friends. The program also benefits the elderly or disabled who can't leave their homes and may not have family nearby. It creates a safety net, as home and visiting teachers often check on these people daily to be sure they are okay. In addition to safety, they have friends who come to see them often, which helps to stem the loneliness of being unable to leave home. Home and visiting teaching is an inspired program which brings comfort, safety and connectability to a congregation with many members.

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Giuseppe — Thu, 01 Jan 1970 00:00:00 +0000

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What are the Gospels?

karenrose — Thu, 21 Feb 2008 23:12:20 +0000

What are the Gospels? The Gospels are four books found in the New Testament that record the stories of what Jesus Christ said and did. They were most likely produced in the second half of the first century, as early as the 60s. Although some scholars date John's Gospel to the end of the first century in the 90s, others suggest a much earlier date for its composition. Interestingly the oldest extant New Testament text is a fragment from John's Gospel, dated about AD 125. Although the Gospels appear first in sequence in the New Testament, they were written after some of Paul's letters-these letters are the earliest documents in the New Testament dating from as early as AD 49 through the 50s. In the earliest letters Paul refers to the important events of Jesus' death, burial and resurrection. However, the Gospels provide detailed information about those events found nowhere else in the New Testament. Additionally, the Gospels contain information about his birth and ministry and therefore are essential sources for any attempt to reconstruct the live of Jesus of Nazareth. The Gospel, an English term deriving from the Old English godspel, means "good news." Gospel is a translation of the Greek euangellion and refers to the good news of Jesus Christ and the salvation he made possible. Eventually, the term was applied to the four written narratives that preserved the memory of Jesus' words and deed. Scholars have been interested in understanding what the Gospels are-what kind of genre. Recently, some scholars have argued that they are best understood as ancient biographies. If this is true, this may help the reader understand the original purpose for their production. Scholars have been interested in the sources behind the Gospel account. Mark's Gospel, most likely the oldest Gospel, is often identified as "Peter's Memoirs," because much of the content may have come directly from Peter himself. Matthew and Luke are thought to have been composed shortly after Mark's Gospel began to circulate. There is significant and overwhelming internal evidence that Matthew and Luke used Mark as a source. However, Matthew and Luke added special material such as a birth narrative to their accounts (see Matthew 1--2 and Luke 1--2). Because of the relationship between them, the Gospels of Matthew, Mark, and Luke are referred to as the "Synoptic Gospels," derives from Greek words that mean "look like." John stands apart from the Synoptic Gospels and is sometimes identified as the "Fourth Gospel," because John provides the most unique material about Jesus Christ, estimated to be as much as ninety percent, of the Gospel accounts. All the Gospels were first composed in Greek. The Greek texts of the Gospels sometimes reveal an earlier Aramaic strata of material, especially as they record the words of Jesus Christ. In a few cases the Greek text preserves a transliteration of Aramaic phrases from Jesus' lips (see for example Matthew 27:46). No original texts of the Gospels, identified as "autographs," survived from antiquity. Only copies of copies exist today, the earliest of these are only fragments. These important early witnesses are mostly held in libraries and archives. The earliest manuscripts were all preserved on papyrus and written with black ink. Presently, more than five thousand New Testament manuscripts have been discovered from the period before printing. Scholars study these manuscripts in order to identify what the original text may have read when they were first composed. Although the Gospels themselves do not always agree on geographic reference points or on a strict chronological narration of events, many scholars argue that on the essential matters, the Gospels tell the same story. Interestingly, they all focus on the last twenty-four hours of Jesus Christ's life and each provides an empty tomb story. In these Gospels we discover what the earliest Christians believed about Jesus and how Jesus was remembered. "Insofar as Jesus is a unique figure in the ancient world (e.g. the Christian claims about the "resurrection" of Jesus are without real analogy), then the accounts of his life, death, and resurrection are without analogy. For example, no Jew wrote a comparable life of JohananbenZakkai or Hillel. But the nature of the NT Gospels as in some sense "biographies," at least as understood in the ancient world, should alert us to the riches they contain and the complexities which any reading of them involves." Christopher Tuckett is a lecturer in the Faculty of Theology, Oxford University, Oxford, United Kingdom. Christopher Tuckett, "Gospels" in Eerdmans Dictionary of the Bible (Grand Rapids: Wm. B. Eerdmans Publishing, 2000), 523. "Only with respect to Jesus were the various individuals pieces assembled to form a portrait in their own right-a fact of theological and Christological importance. In concentrating the readers' attention upon the person of Jesus through writing a biography, the early Christian gospel writers were asserting something which was never said of a rabbi-that he was centre stage as the embodiment, or even replacement of Torah, a unique individual revealing God in his deeds and words, life, death and resurrection. The desire to make this deliberate Christological claim forced the early Christian writers to move out from the Jewish tradition of stories and anecdotes to use a Greek genre of continuous biographical narrative. The actual writing of a gospel was an Christological claim in itself and also contributed toward the ‘parting of the ways' between the early Christian and the developing rabbinic tradition." Richard A. Burridge is Dean of King's College London and is a member of the Church of England's General Synod. Richard A. Burridge, What Are the Gospels? A Comparison with Graeco-Roman Biography (Grand Rapids: Wm. B. Eerdmans Publishing Company, 2004), 339-40.

What do we know about Jesus' youth?

karenrose — Thu, 21 Feb 2008 23:13:26 +0000

The Gospels record very little about Jesus Christ's life between his birth and baptism. Matthew states that by the time the Wise Men appear in Bethlehem, following his birth, Jesus is no longer an infant but a child, suggesting that Joseph, Mary and Jesus lived in the town of his birth for sometime, maybe as long a two years: "And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshiped him" (Matthew 2:11, emphasis added). Matthew continues his story as Joseph took Mary and the "young child" to Egypt (Matthew 2:13-14). Both Matthew and Luke agree that at some point Joseph, Mary and Jesus eventually moved to Nazareth at an early age (Matthew 2:19-23; Luke 2:39-40). The only hint about the intervening years, until he began his ministry, is a brief story about Jesus Christ's journey to Jerusalem when he was twelve's years of age. Luke notes: "Now his parents went to Jerusalem every year at the feat of the Passover. And when he was twelve years old, they went up to Jerusalem after the custom of the feast. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. But they, supposing him to have been in the company, went a days' s journey; and they sought him among their kinsfolk and acquaintance. And when they found him not, they turned back again to Jerusalem, seeking him. And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. And all hat heard him were astonished at his understanding and answers. And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? Behold, they father and I have sought thee sorrowing. And he said unto them How is it that ye sought me? Wist ye not that I must be about my Father's business? And they understood not the saying which he spake unto them. And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. And Jesus increased in wisdom and stature, and in favour with God and man" (Luke 2:41-52). Luke continues his story by informing us about Jesus Christ's appearance at the River Jordan, when he was "about thirty years of age" (Luke 3:23). We can only assume that during the period between his birth in Bethlehem and his youth in Nazareth, Jesus lived a rather quiet life as many other Jewish young boys did in similar circumstances. "From this singular story we may draw a few limited conclusions. Jesus' childhood is likely to have been in many respects like that of other children of devout Jewish parents-a period of training, growth, development, and learning, especially about the faith. The truly remarkable element in the story is not a revelation that Jesus works miracles, but that Jesus has an extraordinary knowledge of and relationship with God, something that astounded his parents and his teachers. This is an important point, for it is this special and intimate relationship with the Father that comes to light at crisis moments in Jesus; adult life (baptism, transfiguration, the garden of Gethsemane, on the cross). This feather characterized Jesus' life throughout its all-too-brief span." Ben Witherington III is Professor of New Testament at Asbury Theological Seminart in Wilmore, Kentucky. Ben Witherington III, New Testament History: A Narrative Account (Grand Rapids: Baker Academic, 2001), 92.

Do the Dead Sea Scrolls tell us anything about Jesus?

karenrose — Thu, 21 Feb 2008 23:17:10 +0000

The Dead Sea Scrolls, an unknown number of ancient Jewish texts discovered near the Dead Sea beginning in 1947, were preserved by a group of Jews who did not accept Jesus' call to "repent" and "believe" the "good news" (Mark 1:15). Despite sensational claims, the scrolls do not contain any references to Jesus Christ or his disciples. However, they are important for several reasons including the significant help they provide scholars in their effort to reconstruct the world of Jesus since they provide an important window into the world of Jewish-Palestine of the first century BC and first century AD. "The Dead Sea Scrolls probably constitute the single most important biblically related literary discovery of the twentieth century. The Scrolls have contributed significantly to biblical scholarship in several fields: (1) the study of ancient writing and making of books/scrolls; (2) textual criticism of the OT; (3) linguistic studies in Hebrew and Aramaic; (4) apocryphal and pseudepigraphal studies; (5) the study of sects and groups, particularly the Essenes, within Palestinian Jewry; (6) ancient methods of biblical interpretation; (7) intertestamental history; (8) first-century doctrines and religious ideas; and (9) NT background studies." Craig A. Evans is Payzant Distinguished Professor of New Testament at Acadia Divinity College, Acadia University, in Wolfville, Nova Scotia, Canada. Craig A. Evans, Ancient Texts for New Testament Studies: A Guide to the Background Literature (Peabody: Hendrickson Publishers, 2005), 80-81

What are the earliest sources on the life of Jesus?

karenrose — Thu, 21 Feb 2008 23:38:50 +0000

The New Testament contains the earliest sources for information about what Jesus of Nazareth. Some of the material, such as Paul's letters, was written as early as AD 48 or 49 and shortly thereafter (Galatians, 1-2 Thessalonians, and 1-2 Corinthians). The Gospels begin to circulate sometime in AD 60s. Virtually all scholars agree that the New Testament contains material that goes back directly to Jesus of Nazareth. A significant amount of scholarly activity is focused on isolating the sub-strata of material that forms the basis the Gospel narratives including eyewitness accounts, oral traditions and even written sources. No other sources from the first or second century AD provide material that can be used with confidence that the New Testament provides in reconstructing the life and ministry of Jesus. "This means that if historians want to know what Jesus said and did they are more or less constrained to use the New Testament Gospels as their principal sources. Let me emphasize that this is not for religious or theological reasons-for instance, that these and these alone can be trusted. It is for historical reasons, pure and simple. Jesus is scarcely mentioned by non-Christian sources for over a century after his death, and the other authors of the New Testament are more concerned with other matters. Moreover, the Gospel account outside the New Testament tend to be late and legendary, of considerable interest in and of themselves, but of little use to the historian interested in knowing what happened during Jesus' lifetime. . . . the only real sources available to the historian interested for the life of Jesus are therefore the New Testament Gospels" Bart D. Ehrman is James A. Gray Distinguished Professor of Religious Studies at the University of North Carolina at Chapel Hill. Bart D. Ehrman, The New Testament: A Historical Introduction to the Early Christian Writings 4^th ed. (New York: Oxford University, Press, 2008), 229.

What is Q?

karenrose — Thu, 21 Feb 2008 23:40:26 +0000

The Synoptic Gospels-Matthew, Mark, and Luke-contain a significant number of similarities in wording and order of events as they relate the life of Jesus Christ. Some of those similarities are rather distant, but other parallels are so significant that it appears that the authors borrowed from one another when they wrote. The challenge that has faced scholars has been to unravel the direction of borrowing; and no easy solution exists that would explain which gospel was written first, second, or third. Faced with this challenge, scholars have concluded that the Gospel of Mark was written first. That conclusion is based on the fact that Matthew and Luke often correct difficulties in Mark's grammar and geography as well as reordering the events as he recorded them. Building on this conclusion, scholars then noticed that Matthew and Luke share a significant number of stories that are not found in Mark but that are shared only between them. To explain the origin of these stories, or more properly sayings, scholars hypothesized that another gospel existed alongside the Gospel of Mark that Matthew and Luke used as a source when composing their gospels. Remnants of that hypothetical source are preserved in roughly sixty-five sayings of Jesus Christ that Matthew and Luke used when composing their gospel accounts. Scholars have dubbed this source Q, an abbreviation for the German word for "source" (quelle). Unfortunately for the theory, no ancient author ever referred to this source, nor have any fragments of it ever turned up in archaeological digs or in ancient libraries. The purportedly lost gospel Q is a scholarly construct that helps explain how the gospels are genetically related through the sources they used when they wrote. Other theorists dispense with Q altogether, instead arguing that Mark was first, but then Luke borrowed from Mark and eventually Matthew borrowed from Mark and Luke. Both hypotheses face the issue of internal consistency and sometimes contradictory evidence. The need to explain the gospels in their current forms as a result of ancient authors combining earlier sources is an outgrowth of the scholarly enterprise to examine Christianity as a disjointed conglomerate of fractured communities. Each document-the hypothetical Q, Mark, Matthew, and Luke-represents one of these disparate communities of ancient Christians. In other words, scholars today see the quest to find or establish the hypothetical Q source as a way to find the real Jesus Christ behind the sources as they are recorded in the New Testament. Interestingly, ancient authors did not see the origin of the gospels in the same way; and, in fact, they believed that Christianity was a literal descendant of the kingdom established by Jesus Christ when he lived on the earth. The gospels record his teachings as they were given to the Apostles and reveal how they should direct the kingdom after his death. John Kloppenborg has expressed his own views on the importance of Q for understanding Jesus and why the quest to "discover" Q has been so carefully pursued. "From the standpoint of drawing the map of the theological landscape of the Jesus movement, it is clear that Q represents an important and distinctive moment in early Christian theologizing-in particular, because there is no evidence that Q had developed a view that found particular meaning in the death of Jesus himself." John Kloppenborg-Verbin, Excavating Q: The History and Setting of the Sayings Source, (Minneapolis: Fortress Press, 2000),164

Does the DaVinci Code provide us any new information about Jesus?

karenrose — Thu, 21 Feb 2008 23:41:48 +0000

The best selling novel, Da Vinci Code by Dan Brown, has raised numerous questions about Jesus of Nazareth, the story of the making of the New Testament and of the rise of the early Christian Church. Both conservative and liberal New Testament scholars have read carefully and published extensive critiques of the books' historical claims. They have universally observed that there is nothing new in the novel and that virtually all claims about Jesus Christ, the New Testament and the early Christian Church are based on previous theories. Where the author borrowed ideas and or adapted them, most scholars have noted that Brown more often than not, gets the facts wrong about these important stories and therefore puts forth unsubstantiated conclusions of the past as though they were "gospel truths." In the final analysis, the novel does not help the reader reconstruct the story of Jesus Christ, the New Testament or the rise of early Christianity. In the end it must be remembered that the book is sold in the fiction section of a bookstore and that it is after all, a novel. "Dan Brown's The Da Vinci Code is a fast-paced, well-plotted murder mystery that takes the reader through the Louvre, a long night of murders and a police chase out of Paris to a wet morning in London. There the identify of the evil "Teacher: who masterminded the killings is revealed in the Chapter House of Westminster Abby. . . . Using as his prime piece of evidence Leonardo Da Vinci's "Last Supper," Brown proposes that the figure on Christ's right is not the beloved disciple but Mary Magdalene, who married Jesus Christ and bore him a child. She was the Holy Grail for his blood and Jesus wanted her to succeed him in lead his followers. The official church suppressed the truth about Mary's relationship with Jesus and did its best to belittle her as a prostitute. . . . [However], The Da Vinci Code teems with historical misinformation. . . . In short, enjoy the read, but discount the history." Gerald O'Collins is a professor of theology at the Pontifical Gregorian University in Rome. Gerald O' Collins, America (December 15, 2003): 15-16

Who killed Jesus?

karenrose — Thu, 21 Feb 2008 23:43:08 +0000

The Gospels provides a detailed portrait of Jesus Christ's last twenty-four hours, including his execution (Matthew 26-27, Mark 14-15, Luke 22-23 and John 18-20). Scholars are nearly unanimous in their interpretation that the Synoptic Gospels indicate that a Roman execution squad killed Jesus on Passover in Jerusalem sometime around AD 30. However, the authors' of the Gospels highlight a conspiracy to arrest Jesus Christ that included some Jewish leaders in Jerusalem (Matthew 26:3-4); at least one of Jesus' own disciples, Judas Iscariot (Matthew 26:14-16); and Pontus Pilate, the Roman governor. The New Testament contains additional references to Pilate's involvement (see Acts 3:13; 4:27: 13:28; 1 Timothy 6:13). Beginning with his arrest in Gethsemane, the Gospels note how Jesus Christ was handed over to various parties again and again and eventually handed over to those that physically put him to death. From at least the Middle Ages, European Christians, now virtually one hundred percent non-Jewish, began to demonize all Jews, past and present, for the death of Jesus Christ as they focused on a few particular passages in the New Testament that they read as anti-Jewish, if not anti-Semitic. These interpreters seemingly forgot that Jesus was a Jew as were all of his disciples. The New Testament text, unlike portrayals on stage and screen, reveal a complex response to Jesus by his own people to his mission; some believed he was the long promised Messiah, others accepted him as a holy man, a prophet, healer and teacher. Some were ambivalent to his message and a few were openly hostile. However, this rather small, but powerful group were often afraid of the "people" (Matthew 26:5), suggesting most Jews living in Jewish-Palestine were at least somewhat sympathetic to Jesus. Others Jews, living in the Mediterranean Basin and the Near East, obviously had little knowledge, if any, of his activities and the events surrounding his arrest and execution until well after the events. It seems that no one person or group was solely and completely responsible for Jesus Christ's death but that many individuals and various groups were involved in the terrible events on that fateful Passover that ended in the cruel crucifixion of Jesus of Nazareth. "After a messianic entry into Jerusalem just before Pesah in 30 CE, he was arrested as a potential revolution and executed (by crucifixion) by order of the Roman procurator Pontius Pilate, probably at the instigation of Jewish circles who feared the Roman reactions to messianic agitation." R. J. Zwi Weblowsky and Geoffrey Widoder, eds. , The Oxford Dictionary of the Jewish Religion (New York: Oxford University Press, 1997), p. 368 "It is sometimes asserted that even if ‘the Jews' killed Jesus (as described in John's gospel), that must be a good thing, since it led to the resurrection. But whether any effect is good or bad, responsibility for the crucifixion's cause must be assessed honestly. Further, may post-Vatican II Catholics and liberal Protestants understand ‘the Jews' as standing in for ‘all of us.' As we will see below, there is profound truth in that corporate responsibility interpretation, but it can never excuse incarnating such universal accountability in any specific group, and certainly not in "the Jews." John Dominic Crossan, emeritus professor at DePaul University, a founding member of the Jesus Seminar

Who is Nicodemus?

karenrose — Thu, 21 Feb 2008 23:44:41 +0000

Nicodemus was a Pharisee who, as "a ruler of Jews," seems to have been a member of the Sanhedrin. He appears three times in the Gospel of John. In the first and most famous incident, soon after the cleansing of the temple, Nicodemus visited Jesus Christ at night, presumably to avoid detection by others of the Jewish leadership but perhaps on an official visit as a Pharisaic delegate of the Sanhedrin to assess Jesus' intentions and character. Their meeting provided the setting for Jesus Christ's discourse on the "new birth" (John 3:1-21), in which Jesus affirms the need for each person to be "born from above" (John 3:3 anothen, KJV "again"), being born of both water and spirit. Although Nicodemus initially seemed confused, perhaps revealing that his pervious opinions of Jesus were being reshaped, Jesus stressed the source of this new life by describing himself as the example of one who "came down from heaven," whom God sent because he "so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but everlasting life" (John 3:13, 16). Nicodemus is mentioned again when the Pharisees and chief priests seek to arrest Jesus Christ while he is attending the Feast of Tabernacles at Jerusalem (John 7:45-53). Recalling that he was the same man who "Came to Jesus by night" (John 7:50), John notes that Nicodemus was rebuked when he reminded the gathering that the law condemned no man without a fair hearing.

Nicodemus is sometimes indentified as a secret disciple of Jesus Christ or as one who represents those who lacked sufficient faith to support him openly. However, in his third appearance in the Gospel of John at the burial of Jesus (John 19:38-42), Nicodemus, who earlier had come to Jesus when it was dark, come out into the light, bringing a kingly amount of spices to assist Joseph of Arimathaea in preparing Jesus' body to be place in the tomb and making his discipleship open. Significantly, this event occurred after Jesus Christ had been lifted up on the cross, allowing Nicodemus to see the fulfillment of a prophecy made by Jesus that he would be lifted up "as Moses lifted up the serpent in the wilderness" (John 3:14).

Why are there so many Marys in the New Testament?

karenrose — Thu, 21 Feb 2008 23:52:40 +0000

Jews typically had only a single name, which has caused difficulties in distinguishing between individuals with the same name in the New Testament. For example, the New Testament records the names of at least seven different Marys. To distinguish among them, the New Testament authors included nicknames or other identifying facts about them, such as where they were from (Mary Magdalene or Mary of Magdala). Who was Mary, the mother of Jesus Christ?

Mary, the mother of Jesus Christ, lived in Nazareth, probably with her parents, when the annunciation of Jesus' birth came, although Matthew and Luke report strong connection among her, her husband, and Bethlehem (Matthew 1:16-23; Luke 2:4-7). She was a witness to the miracle in Cana (John 2:3), portions of the ministry (Matthew 12:46), the crucifixion (John 19:25), and possibly the resurrection of Jesus Christ (Matthew 28: 1; Mark 16:1; Luke 24:10). She is also mentioned as being present during a meeting of disciples after Jesus' resurrection (Acts 1:14). Nowhere in the Bible is Mary's genealogy reported, although later traditions attempted to identify the genealogical record found in Luke as that of Mary (Luke 3:23-38).

Who was Mary Magdalene? Mary Magdalene was from the town of Magdala. She probably offered financial support for Jesus Christ's ministry as suggested by her ability to travel freely (Mark 15:41; Luke 8:1-2) She was healed miraculously of demonic possession (Luke 8: 2). She witnessed the crucifixion, burial, empty tomb, and Jesus' resurrected body (see Matthew 27:55-56, 61: John 20:14-18). According to the Gospel of John, she was the first person to see Jesus after the resurrection. Who was Mary, the sister of Martha and Lazarus? Mary, the sister of Martha and Lazarus, was commended for her discipleship when her sister reported to Jesus Christ that she was overwhelmed with the domestic shores of the house (Luke 10:41-42). Mary also anointed Jesus' feet with spikenard and dried them with her hair prior to his burial, thus making Mary the first person besides Jesus to openly call attention to his impending death (John 12:3-7). Who is Mary, the mother of James and Joses? Mary, the mother of James and Joses, was a disciple who followed Jesus Christ from Galilee (Matthew 27:55-56). The Gospel of Mark presents her as a benefactor of the public ministry; she was also a witness to the empty tomb (Mark 15:40-41; Matthew 27:56). She is probably the "other Mary" referred to in the accounts of the empty tomb (Matthew 27:61). Interestingly, Jesus had four brothers, the two eldest of whom were named "James and Joses" (Mark 6:3), making it possible that this Mary is the same as Jesus Christ's mother, a conclusion supported by Mark's assertion that this Mary was the mother of "James the less", a popular nickname for Jesus' younger brother by the same name (Mark 15:40). Who is Mary, the wife of Cleophas? Mary, the wife of Cleophas, is mentioned by name only in John 19:25 as a witness to the crucifixion and is called "Mary the wife of Cleophas" or, more literally, "Mary of Cleophas." Some have thought she was Mary, the mother of Jesus' sister. However, it seems unlikely that two sisters would have had the same name. Therefore, some scholars believe the reference in John listed Jesus' mother and "his mother's sister," and "Mary the wife of Cleophas," as three separate people. Who is Mary, the mother of John Mark? Mary, the mother of John Mark, was an important disciple who opened her home to the Saints in Jerusalem shortly after the death of Jesus Christ (Acts 12:12). Luke describes her as a woman of means (Acts 12:12-14). Who is Mary mentioned in Romans? Mary, mentioned in Romans, appears to have no connection to any of those mentioned in the canonical Gospel, but she was a great blessing to the congregations in Rome. Paul extolled her service saying, "Greet Mary who bestowed much labor on us" (Romans 16:6).

Was Jesus a carpenter?

karenrose — Thu, 21 Feb 2008 23:53:36 +0000

In the Gospel of Mark, Jesus Christ is identified as a tekt?n, often translated as "carpenter" in many New Testament versions (Mark 6:3). In Matthew, Joseph is also indentified as the same (Matthew 13:55). It was not uncommon for a son or dependent to follow in the trade of his father or guardian, so it is not surprising that Joseph and Jesus are identified with the same trade in the Gospels. Additionally people were some times identified with their trade (see Acts 10:5). Tekt?n has been interpreted in various ways since New Testament times, including the generally accepted terms "carpenter" or "builder." Joseph and Jesus may have built household furniture or homes working specifically with lintels and joists (the main wood components in a first-century house). Later traditions describe his employment as "making plows and yokes" for oxen (Didache 88:8). Another tradition prefers interpreting the word for carpenter as a homebuilder (Gospel of James 9:3). Some modern scholars point out the tekt?n can also mean a stonemason. In a small village like Nazareth, we could expect Joseph and Jesus Christ to use their talents in various ways, including working with wood and stone.

What is the "Secret Gospel of Mark"?

karenrose — Thu, 21 Feb 2008 23:55:07 +0000

A supposed letter of Clement of Alexandria (c. A.D. 150-c. 200) refers to a second edition of the Gospel of Mark, a private account, known today as the "Secret Gospel of Mark." A medieval copy of the letter was purportedly discovered in the Greek Orthodox monastery of Mar Saba in the Judean wilderness in 1958 and was published in 1973 (see The Secret Gospel of Mark, 15-17). The letter provided a previously unknown tradition about Mark and his writing activities. "As for Mark, then, during Peter's stay in Rome he wrote an account of the lord's doings, not, however, declaring all of them, nor yet hinting at the secret ones, but selecting those he thought most useful for increasing the faith of those who were being instructed. But when Peter died a martyr, Mark came over to Alexandria, bringing both his own notes and those of Peter, from which he transferred to his former book the things suitable to whatever makes for progress toward knowledge (gnōsis). Thus he composed a more spiritual Gospel for the use of those who were being perfected. Nevertheless, he yet did not divulge the things not to be uttered, nor did he write down the hierophantic teaching of the Lord, but to the stories already written he added yet others and, moreover, brought in certain sayings of which he knew the interpretation would, as a mystagogue, lead the hearers into the innermost sanctuary of that truth hidden by seven veils. Thus, in sum, he prearranged matters, neither grudgingly nor incautiously, in my opinion, and, dying, he left his composition to the church in Alexandria, where it even yet is most carefully guarded, being read only to those who are being initiated into the great mysteries." A second passage, although extremely short, fills the well-known awkward gap in Mark 10:46 when Jesus Christ came to Jericho. Following Mark 10:46a, "And they came to Jericho," and before Mark 10:46b, "and as he went out of Jericho," the Secret Gospel of Mark add the phrase, "And the sister of the youth whom Jesus loved and his mother and Salome were there, and Jesus did not receive them." This interesting addition includes a reference to Salome, who is mentioned only in Mark (see Mark 15:40; 16:1) and in a parallel to the story of the "beloved disciple" in John (see John 13:23; 19:26; 20:2; 21:7, 20, 24). Scholarly debate on the validity of the report of the discovery and the authenticity of the letter itself has been at times acrimonious, and there have been charges of forgery-some suggesting the document is an ancient forgery and/or that the discoverer forged it and fabricated the story of discovery itself. Although some scholars reject the "Secret Gospel," as they do all other non-canonical texts, others have argued that canonical Mark postdates the Secret Gospel, believing that the canonical Mark is based on the Secret Mark. Additionally, interpretations of the Secret Gospel passages preserved in Clement's letter also generate debate among scholars, some of whom have provided highly controversial interpretations of the meaning. Unless scholars can access the original document, many believe that it is not fruitful to consider it as an authentic ancient text that provides additional insights to the Gospel of Mark.

What is Jesus' genealogy according to Matthew?

karenrose — Thu, 21 Feb 2008 23:56:00 +0000

The genealogy that opens Matthew's Gospel begins with the formula, "The book of the generation of Jesus Christ, the son of David, the son of Abraham" (Matthew 1:1). Beginning with Abraham, it ends with Joseph, "the husband of Mary, of whom was born Jesus, who is called Christ" (Matthew 1:16). Although the subsequent text makes it clear that the infant Jesus was conceived by the power of the Holy Ghost, Joseph accepted full responsibility for Jesus Christ, as illustrated by his formal naming of the baby in Matthew 1:25. This act constituted legal recognition of Jesus as Joseph's son and helps explain the prominence of Joseph in Matthew's infancy narrative-as compared to Luke's, where Mary takes the more central role. The Matthean genealogy is broken into three sets of fourteen generations. These divisions stretch from Abraham to David, from David to the exile, and from the exile to Jesus Christ. The first of these periods was roughly 750 years, the second 400, and the third 600, making it unlikely that each period actually consisted of fourteen generations. By being selective about which names he included in the list, Matthew was able to stress the significance of the number fourteen, the numerical equivalent of the name David, emphasizing the Gospel theme that Jesus Christ was the rightful son of David. The emphasis on Jesus' descent from Abraham suggest another, often overlooked, theme-that Jesus Christ was the seed of Abraham through which all the nations of the earth would be blessed (Genesis 22:18). In addition to Mary-and rather than the expected four matriarchs of Genesis (Sarah, Rebekah, Rachel, and Leah)-the genealogy surprisingly includes four different women, all with colorful histories: Thamar (Tamar, Genesis 38), Rachab (Rahab, Joshua 2); Ruth (Ruth 2-4); and the wife of Uriah (Bathsheba, 2 Samuel 11-12). These women acted instead of being acted upon. Furthermore, because they were foreigners or outsiders, their positions in the ancestry of Jesus Christ may symbolize that everyone has a part in Christ.

When was the Gospel of John written?

karenrose — Thu, 21 Feb 2008 23:57:02 +0000

Scholars have long considered the Gospel of John to be one of the latest written texts in the New Testament. The reasons for the conclusion that the Gospel of John was written after the letters of Paul, the Synoptic gospels (Matthew, Mark, and Luke), and many of the later letters, is based on a variety of evidences that when considered collectively suggest a post-90 AD composition. Perhaps the most basic assumption regarding the date of composition of the Gospel of John is its theology in comparison to the other three gospels. Specifically, the fourth gospel emphasizes the divinity of Jesus and his premortal role as deity (John 1:1, 14). Jesus also appears to be omniscient in several episodes, such as the story of the woman at the well in Samaria, when Jesus knows intimate details concerning the woman's marital status without being told them (John 4:16-18). Jesus also declares that he is God in the Gospel of John (John 8:58) and associates himself with Jehovah of the Old Testament. Other stories present a very exalted portrait of Jesus in comparison to the Gospel of Mark, for example, where Jesus appears to be angry (Mark 3:5) or where he appears to be "beside himself" (Mark 3:21). If theology and belief in Jesus developed from a more primitive understanding to a more exalted belief in Jesus as scholars suggest, then the Gospel of John is the end product of that development whereas the Gospel of Mark is the beginning. A second leading factor in the discussion is that the Synoptic gospels are clearly in a conversation amongst themselves and they have in common roughly 90% of their material; whereas the Gospel of John can often be considered as a later commentary to that early conversation. An example of this occurrence may be found in the account of the Mount of Transfiguration, which the Gospel of John omits, by chance because the story was already recorded in three earlier sources. Many of John's omissions can be interpreted in this way, even though the logic is clearly circular. Another important consideration is that the Gospel of John may be trying to counteract certain break-off Christian groups, sometimes designated as Docetists, because of their belief that Jesus was not actually mortal, but instead, they advocate, Jesus only appeared to our eyes to be mortal. John may have attempted to undermine these claims by including stories of Jesus eating fish (John 21:12-15) and that he was flesh and dwelt among us (John 1:14). The Docetic movement is dated by scholars to the last decades of the first century and then into the second century, which would place the time of writing for the Gospel of John contemporary with the rise of Docetism. All of these considerations, including several others, are certainly subjective pronouncements that cannot be proved or disproved. The physical evidence for the Gospel of John is likewise inconclusive and therefore our only recourse is to consider the surviving literary evidence. As long as the scholarly model of theological development continues to hold sway, the Gospel of John will be considered a late first century document that captured one of the final theological statements of the first century church. Scholarly caution mandates, however, that the late dating of the Gospel of John remain a tentative conclusion that is the result of a theory of Christian origins rather than a comprehensive literary theory used to explain the Gospel of John itself.

What is the Messiah?

karenrose — Thu, 21 Feb 2008 23:58:20 +0000

Modern readers are usually familiar with the term Messiah both in its Hebrew form (transliterated into modern English as "Messiah") and in its Greek form (Christ, a modernized spelling of Christos). Both terms mean "anointed" and can be used in a general sense, such as in a sacrifice that is anointed before being offered, and in a technical sense to refer to someone who will come and fulfill the role of the Messiah. Typically, Christians in the modern era think of the Messiah as a distinct person, Jesus Christ, and speak of the Messiah as having already lived. This refined and specific definition of Messiah has encouraged Christian scholars to look back into the story of Jesus Christ and speak of what the Jews of the first century expected in their Messiah, as though their expectations were parallel to what modern Christians think about the Messiah. This process often causes modern readers to speak of the Jews as having missed their Messiah, in part to emphasize that they were looking for the wrong type of Messiah. Looking at the same issue from a Jewish perspective yields a very different set of conclusions. First, in the first century AD it is not clear from the surviving evidence that the Jews thought of the messiah as a divine person: rather, they thought of people like Cyrus of Persia as a messiah who delivered the Jewish people from Babylonian captivity (Daniel 9:25-26). Other people, who were anointed by the Lord to deliver the Jewish people, could be considered messiahs. Second, some Jewish groups like those who wrote the Dead Sea Scrolls expected two messiahs, each with a different role to fulfill. One role of the Dead Sea Scroll community's messiah was to lead the members into war against foreign oppressors and thereby to redeem Israel. Finally, the subjugation of Judea and Galilee, first by Seleucid rulers in the post-Alexander era and then eventually by Roman occupiers of the land in the first century BC, likely heightened Jewish emphasis on the expectation that the Lord would send a messiah who would deliver the Lord's people from oppression. Those who looked for this deliverer appear to have thought of him in terms of Joshua, Cyrus, Zerubbabel, and later Simon bar Kochba. Today Jews are divided with respect to the role the messiah will play. Some, like orthodox Jews, look for a future redemptive messiah who will help Israel regain its former glory. Others, such as reform Jews, look at those who help the Jews, both nationally and individually, as messiahs. Because of their contributions in helping the Jews, these individuals can be considered messiahs. Christians on the other hand, think of the return of the Messiah, and they interpret that return in specific ways. The return of the Messiah is often described using apocalyptic terminology and the coming of the Messiah will initiate an age in which the righteous will overthrow the oppressive domination of the kingdoms of the world and establish a new Messianic kingdom. The Messiah will return to earth as a Savior, although the return will be a heavenly descent rather than through birth as in the first coming. Specifically, many Christians look forward to a time when the Messiah will return to earth and appear in Jerusalem on the Mount of Olives, where he will split the mount and save Israel from its enemies (Zechariah 14:1-7).

Who is Joseph, the husband of Mary?

karenrose — Thu, 21 Feb 2008 23:58:58 +0000

At the beginning of Jesus Christ's ministry, Joseph, his adopted father, had probably already passed away. Because the average life expectancy was low and occupational accidents high, this conclusion seems rather natural. Perhaps Joseph's death may also have been recent; those who knew Jesus Christ also knew Joseph or knew of him (John 1:45; 6:42).

This tradition is strengthened by the fact that Luke records an event from the life of Joseph when Jesus was twelve years old but then never mentions him again as living (Luke 2:43-48). Mark, who records events from Jesus' life only after his baptism, never mentions Joseph. Those who knew Jesus' Christ's family were familiar with his mother, brothers, and sisters but do not seem to be acquainted with his father other than recognizing his occupation (John 7:3, 5; Acts 1:14; Matthew 13:55; Mark 6:3). Based on the best textual evidence, Jesus' younger half-brothers were named Jacob, Joseph (Joses), Simon, and Judah, indicating that Joseph and Mary named one of their sons after Joseph.

The New Testament preserves two references to Joseph's occupation, both calling him a tekt?n (Matthew 13:55; Mark 6:3). Tekt?n has been interpreted in various ways since New Testament times, including the generally accepted terms "carpenter" or "builder." He may have built household furniture or homes working specifically with lintels and joists (the main wood components in a first-century house). Later traditions describe his employment as "making plows and yokes" for oxen (Didache 88:8). Another tradition prefers interpreting the word for carpenter as a homebuilder (Gospel of James 9:3). Some modern scholars point out the tekt?n can also mean a stonemason. In a small village like Nazareth, we could expect Joseph to use his talents in various ways to support his family, including working with wood and stone. Christian art has usually depicted Joseph as older, sometimes significantly older, than Mary. This fanciful tradition likely stems from a late-second-century apocryphal work knows as the Protoevangelium of James 9.2, which reports that Joseph was already an old man when he married Mary. According to the legend, Joseph had already raised a family in his youth, and after losing his first wife, he decided to marry a young woman under a Nazarite vow. This legend was widely known among church leaders of the second and third centuries, with references to it being made by Origen, Clement of Alexandria, and Justin. The details of this story cannot, however, be verified historically; yet its influence can still be felt today in Christian art.

Why are the names in the Old Testament different from those in the New Testament?

karenrose — Fri, 22 Feb 2008 00:02:09 +0000

Even the most casual reader of the Bible senses vast differences in the types of materials included in the Old and New Testaments. One obvious example of differences that we encounter between the Old and New Testaments appears in common personal names. In the Old Testament, we become familiar with the names Jacob, Joshua, Miriam, Hannah, and Elijah. In the New Testament, we read regularly of James, Jesus, Mary, Anna, and Elias. In actuality, those New Testament names are the English equivalents of the Greek and Hebrew names in the Bible. The case is much like the names of Paul and Paulo. They are the same name, but one is English and the other is Italian. The Old Testament has come down to us in Hebrew, with a few Aramaic sections, and the New Testament comes to us in Greek. Some New Testament names have no Old Testament equivalents, as Greek and Latin names had been introduced into Jewish nomenclature by the beginning of the first century. For example, Andreas (Andrew) and Philippos (Phillip) both were Greek names. Marcus (Mark) andPaulus (Paul) are Latin names. As we would expect, when the gospel message spread throughout the Mediterranean basin, Paul encountered an increasing number of people who bore Greek and Roman names that had no relationship to the names of the Old Testament. Some names found in the New Testament are of Jewish origin but do not appear in the Old Testament. For example, Martha and Cephas are Aramaic names. The New Testament preserves several Aramaic names through transliteration, with the transliterated name in Greek, followed by a translation of the Aramaic into Greek. For example, Mark preserves the Aramaic name of the blind man Jesus Christ met in Jericho and then translated it for his audience as "Bartimaeus, the son of Timaeus" (Mark 10:46). In some cases, the author did not provide a translation of the name-for example, "And they appointed two, Joseph called Barsabas, who was surnamed Justus" (Act 1:23). Barsabas derives from the two Aramaic words bar and sabas. The passage could be rendered, "Joseph, the son of the elder, whose surname was Justus." Justus is Latin. In one example, the English form of a name (James) is used in the New Testament even though the Greek provides the transliteration lakōbos of the Hebrew name Yakob. In another, the Old Testament and the New Testament preserve the same name of Joseph. The New Testament name Jesus (Greek lēsuos) is based on the Hebrew Yēshua (meaning "salvation"; see it in use in Isaiah 12:2, last word). Although linguistically related, Joshua (Hebrew Yehoshua, meaning "Jehovah saves") and Yeshua are not the same name. The following list attempts to approximate the possible etymological origins of several prominent names in the four Gospel narratives (the Hebrew Old Testament name and the New Testament equivalent). In each case, the name has been transliterated into English: Eleazar (Lazarus); Elisheba (Elizabeth); Elijah (Elias); Hannah (Anna); Miriam (Mary); Noah (Noe); Simeon (Simon); Jonah (Jonas/Jona); Isaiah (Isaias); Judah (Judas/Jude).

What is leprosy?

karenrose — Fri, 22 Feb 2008 00:03:30 +0000

In the modern world, leprosy-commonly referred to as Hansen's disease-is quite rare in developed countries. The condition can be treated through modern medicine; however, it is fatal if left untreated. Actual leprosy severely deforms the skin and bones, slowly crippling its victims and rendering them permanently disabled before a painful death. In the twentieth century, archaeologists have uncovered first-century evidence of Hansen's disease in Judea and Galilee, providing clear evidence that popular depictions of disfigured and deformed victims may be more accurate than recently thought. The Mosaic law devotes an entire chapter (Leviticus 13) to the identification, treatment, and quarantine of leprosy victims. The description of the symptoms of leprosy in that chapter is not consistent with what we call leprosy today. Instead, the chapter appears to group a number of severe skin diseases under the title of leprosy. Psychologically, leprosy was associated with being cursed by God (see 2 Chronicles 26:16-21). When people in biblical times were healed from leprosy, they were required to offer sacrifice and undergo purification (Leviticus 14:1-32). The elaborate cleansing ritual associated with being healed from leprosy lies behind Jesus Christ's statement to the healed person with leprosy in Mark 1:44. In contrast to other healings Jesus performed, with leprosy he commanded those he healed to follow the cleansing guidelines of the law of Moses subsequent to their healing (Matthew 8:1-4; Luke 5:12-14; 17:11-19).

What does the New Testament say about Jesus' birth?

karenrose — Fri, 22 Feb 2008 00:04:28 +0000

Of the four gospels, only Matthew and Luke give an account of the Jesus Christ's conception and birth. Written from two different perspectives and containing different details, these two narratives complement each other and together paint an important picture of the nativity, including that Jesus' mother was named Mary, that she lived at one time in Nazareth, that he would be born near Jerusalem, and that his conception was a divine miracle. Although Matthew testifies that Mary conceived by the power of God, he emphasizes that Jesus Christ was the son of David by the genealogy at the beginning of the birth narrative and by his focus on the role of Joseph, Jesus' legal father. Through dreams, Joseph received instructions to wed Mary, accept and name the infant Jesus, and move the family when threatened by Herod and then his son Archelaus. Through the use of quotations from the Old Testament, Matthew further demonstrates how Jesus Christ's birth fulfilled messianic prophecies. Luke's account, on the other hand, frequently illustrates Mary's perspective and includes more personal and family information. His retelling of the annunciation preserves the stirring angelic instruction that Mary received, and her visit to Elizabeth provided both of them with spiritual confirmations regarding the roles their sons would play. In addition to details of the night of Jesus' birth, Luke's narrative also includes accounts of the naming and circumcision of Jesus, his presentation in the temple, and his teaching in the temple as a twelve-year-old. Some of the aspects of the two narratives that traditional tellings of the Christmas story frequently harmonize provide interesting details when read separately. Matthew gives no indication that Joseph himself was from Nazareth, perhaps suggesting that he or his family were from Bethlehem or owned property there, the traditional home of King David, or that Mary was from Bethlehem, perhaps owning land there. In Luke's account, when Joseph took Mary to Bethlehem shortly after their marriage, their accommodations seemed improvised. Interestingly, the word katalyma, traditionally translated as "inn" and often interpreted to mean a caravansary or camp, can also mean "guest room" (the other time Luke uses this word, it is for the "upper room" of the Last Supper in Luke 22:11-12). Luke's account features angels and shepherds, who find the child in the well-known manger, whereas Matthew's account has the Magi arrive later, and they find the family by that time living in an actual house. Joseph seems to have intended to keep the family in Bethlehem, leaving only when warned that Herod wanted to kill the child. Herod's death in 4 B.C. helps date the account, for that is when Joseph brought the family back from Egypt to Nazareth. Finding Herod's unstable son Archelaus ruling in Judea, Joseph, again warned in a dream, decided to take the family instead to Nazareth which may have been Mary's home. His fears were justified; ten years later, in A. D. 6, the Romans deposed Archelaus at the instigation of the Jews themselves because of his violence and misrule. This was also the year that P. Sulpicius Quirinus, or "Cyrenius," began his governorship in Syria. Although B.C. 6 is the date Luke seems to give for Jesus Christ's birth, historically, it was the year when Judea became a province.

What is the Gospel of Judas?

karenrose — Fri, 22 Feb 2008 00:07:45 +0000

One document that has recently come to public attention is the Gospel of Judas. This text was discovered near El Minya, Egypt, in the early 1970's. Like other New Testament documents and the Nag Hammadi codices, this papyrus manuscript survived because of the dry conditions of Egypt. The text was moved from Egypt to Europe to the United States, where it was kept in a safety deposit box in Long Island, New York, for sixteen years. Eventually, the manuscript was acquired by National Geographic, through a series of institutional contributions and private donations. Like many previous manuscript discoveries, several individuals attempted to use the manuscript for personal gain, which delayed the process of publication. The Gospel of Judas was discovered together with three other badly damaged texts, but at this stage only the gospel has been translated and made public. Perhaps surprising to some is the fact that the Gospel of Judas, or perhaps a version of it, was in circulation at the beginning of the second century A.D. Already by A.D. 180, Irenaeus, a bishop in Lyons, denounced the Gospel of Judas as a Gnostic text that purported to pass on secrets from the last week of Jesus' life as well as a revelation of the order of heaven. Until recently, scholars have been left to guess at the specific contents of the Gospel of Judas, but the recent publication of the text makes it obvious that Irenaeus was correct on at least one point. The document is of Gnostic origin, a point made obvious when in it Jesus Christ teaches Judas about the evil creator god who opposed the true God of heaven. The apostles, who appear in the text to have mistakenly followed the evil creator god, do not realize that Judas understands the true nature of the God of heaven. The text likely originates from Gnostic circles in Egypt at the turn of the century, and much like its cousin-the Gospel of Thomas-this text supports the Gnostic belief that secret teachings were transmitted to the disciples. In fact, the text begins similarly to the Gospel of Thomas when it reports, "The secret account of the revelation that Jesus spoke in conversation with Judas Iscariot during a week three days before he celebrated Passover" (New York Times translation, 2006). What is Gnosticism? Gnosticism by definition is a belief in hidden knowledge and mysteries (Greek Gn?sis) that were purportedly passed on to the disciples through private revelation. These mysteries often describe how the soul ascends in the afterlife. According to Gnostic thinking, angelic intermediaries, called archons, stand in the way of the soul's progress, and therefore the believing Gnostic must discover how to pass by the intermediaries unscathed. Many Gnostic texts pass on the names of the angelic intermediaries. Gnosticism was not a monolithic movement within the church; instead, there were many different beliefs and practices among Gnostics. Most discussions of Gnosticism refer to second-century forms of the religion such as Valentinian, Sethian, Barbelo, and other forms of Gnosticism. Therefore, it is difficult to speak of a single form or belief among Gnostics. Perhaps, however, the most pervading feature among Gnostic sects was the idea that Jesus Christ was a revealer of secret teachings-but not the savior of the world. He did not redeem mankind through a sacrificial death as the canonical Gospels teach us; rather, he redeems mankind through the transmission of secret teachings. Gnosticism is referred to explicitly in the New Testament when Paul denounces the movement to Timothy saying, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science [gn?sis] falsely so called: Which some professing have erred concerning the faith" (1 Timothy 6:20-21). Other sayings of the apostles may have been directed at Gnostic teachings.

Are there other ancient texts that can help us understand what Jesus said and did?

karenrose — Fri, 22 Feb 2008 00:10:17 +0000

A growing number of scholars are advocating that we replace the New Testament Gospels with some recently discovered texts from antiquity, primarily the Nag Hammadi codicies discovered in Egypt in 1945. They argue that these texts predate the canonical Gospels. The discovered texts from Egypt are important because they provide a window on the world of the second and third centuries A.D. Even though the canonical texts are ostensibly our earliest sources for the study of Christianity in the first century, some scholars have advocated increasingly early dates for some of these newly discovered texts. If, for example, some text from Nag Hammadi predates our canonical Gospel, then we could rewrite Christian history from another perspective-namely, the perspective of Gnostic Christianity. The claim that a certain text promises to rewrite Christianity is continually used as a selling point for many of these textual discoveries. Surprisingly, some texts in the New Testament itself-the pastoral letters (1-2 Timothy and Titus) and the epistles of John-have been dismissed as late Christian forgeries because they denounce Gnosticism. Scholars have long recognized that Gnosticism is a later Christian heresy that began in the latter half of the first century, yet when new textual discoveries that are written by Gnostic Christians surface, there is a general push to date them earlier than some of our canonical sources. If the Pastoral epistles and the epistles of John are widely recognized as late Christian texts because they treat the subject of Gnosticism, then other texts written by Gnostics should likewise be dated late. The real questions that these texts should be encouraging are whether Gnostic Christians were in the majority by the end of the first century or whether the proliferation of Gnostic texts is a witness to the regional popularity of that movement in certain areas of the empire, such as Egypt. Dozens and dozens of Gnostic texts have been identified; for every canonical text, there are at least three or four surviving Gnostic texts. The sheer volume of texts testifies to the popularity of the movement. But the volume of texts does not provide evidence about the earliness of these documents. They are widely recognized as late, and even in situations where a Gnostic text is dated early, there is a subsequent later dating for the Gnostic materials in the document. In other words, many of the texts that are dated early also contain information that should be dated late. So, for example, the Gospel of Thomas may contain some elements from the decades before A.D. 70, but much of it comes from the end of the first century. The same statement is not generally true of the Gospels. They have early and late materials in them, but the time span covered by that dating is not as broad as with the non-canonical materials. The Gospel of Matthew, for example, contains materials that go directly back to Jesus Christ, whereas some of the information, such as the narrative settings and the genealogy composed by Matthew, are later, around the time of A.D. 70. Therefore, the Gospel of Matthew's latest material is equal in time frame to the Gospel of Thomas' earliest material. The New Testament Gospels and epistles are the earliest sources on what Jesus said and did.

Who is Pontious Pilate?

karenrose — Fri, 22 Feb 2008 00:11:02 +0000

Pontius Pilate, the Roman official under whose authority Jesus Christ was tried and sentenced, was the fifth governor of Judea, holding his position during the period of A.D. 26-36. As an equestrian, Pilate came from the Roman class that was second only to the senatorial order and from which the Roman emperors increasingly drew their administrative and military officials. Little is known about his career before his appointment as governor of Judea, although he may have benefited from the political patronage of L. Aelius Seianus (Sejanus), an important minister of the emperor Tiberius (ruled A.D. 14-37). Although Tacitus calls him a "procurator" (Tacitus, Annales 15:44), which is the title common for the equestrian governors of small imperial provinces from the time of Claudius (ruled A.D. 41-54, and important inscription from Caesarea, the capital of Roman Judea, confirms that he held the earlier title of "prefect." Two first-century Jewish sources, Josephus and especially Philo, record several disastrous missteps early in Pilate's administration of Judea, including carrying into Jerusalem Roman standards that were offensive to Jewish sensibilities, responding to Jewish demonstrations against his policies with excessive force, and dedicating golden shields to the emperor Tiberius in the former Herodian palace. Pilate's earlier problems in the province, and perhaps the A.D. 31 purge in Rome of the supporters of his possible patron Seianus, put Pilate in a difficult political position when he was faced with the case of Jesus Christ, particularly when the hostile claque gathered at the trial accused Pilate of not being a friend of the emperor when he initially sought to release Jesus (John 19:12). The good working relationship that Pilate seems to have had with Joseph Caiaphas, a Jewish high priest from A.D. 18-37, may suggest that either he was more influenced by the animosity of the Jewish leadership against Jesus Christ or that he was collaborating more closely with it than the Gospel accounts reveal. Of all the Gospel accounts of Pilate's trial of Jesus Christ, John's may be the most important because of its account of two private interviews between them (John 18:33-38; 19:8-11). The first interview preserves a memorable interchange between Pilate, the representative of fleeting, worldly power, and Jesus Christ, the Son of God: "Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice" (John 18:37). In A.D. 36, Pilate brutally suppressed a Samaritan religious movement on Mount Gerizim. Perhaps as a result, in late A.D. 36 or the spring of A.D. 37, Pilate was suspended from his office; and Caiaphas, who may have encouraged the action, was dismissed as high priest.

Who is Joseph Caiaphas?

karenrose — Fri, 22 Feb 2008 00:11:50 +0000

Joseph Caiaphas (AD 18-36) was a Jewish leader in the first century. All four Gospel accounts place Caiaphas at the center of Jesus Christ's interrogation by Jewish authorities and his delivery to Pilate. What is surprising about the way in which Caiaphas' story is told is that the synoptic Gospels authors largely pass over the subject of his motivation for acting against Jesus. Interestingly, the Gospel of John provides a glimpse into Caiaphas' motivation to impede and thwart Jesus Christ's growing popularity: Caiaphas' was concerned that more people would follow Jesus once they heard about the raising of Lazarus (John 11:47-54). But during the trial scenes, it is Annas, his father-in-law, who directs the proceedings while Caiaphas waits patiently offstage. The Gospels of Matthew, Mark, and Luke do not include the miracle of Lazarus or the motives of Caiaphas; all three find it sufficient to relate the story of a Galilean Messiah who travels to Jerusalem for Passover only to find hostile Jewish leaders who ultimately take his life. Perhaps such facts did not appear necessary to their accounts of the Atonement.

Christian sources have been unanimous in their denunciation of Caiaphas and his father-in-law Annas for their roles in the hearing and execution of Jesus of Nazareth. Surprising to some may be the fact that Jewish sources have also denounced the family of Caiaphas and Annas. Many scholars have attributed to Caiaphas the practice of allowing inside the gates of the temple the vendors who sold the animals of sacrifice, a practice that was directly condemned by Jesus Christ. Jesus' actions in driving the moneychangers and vendors from the temple may have been an act directed at Caiaphas' business practices in the temple.

Another interesting facet of Caiaphas' tenure is the complete absence of conflict between the high priest and Rome. Josephus reports that Pilate committed numerous atrocities against Jewish institutions, yet these sources do not relate any action or reaction by Caiaphas. Caiaphas was removed from office in the same year as Pilate, suggesting that Caiaphas' tenure was closely linked with that of Pilate. The story of Caiaphas' reign is told in the framework of complicity, corruption, and self-aggrandizement, both in Christian and Jewish sources.

What are Scribal additions to New Testament Manuscripts?

karenrose — Fri, 22 Feb 2008 00:14:57 +0000

Some of the material connected with New Testament books in modern editions of the Bible was not part of the autographs, or original compositions, by the authors. Instead, these materials are translations of scribal additions and commentary and include titles, postscripts or subscriptions, and glosses. When the writings of the New Testament began to be gathered and copied in groups-such as a codex of the four Gospels or a collection of Paul's letters-or when a variety of gospels became available to a single congregation, it became necessary to identify books by titles. These titles were written as superscriptions above the beginning of the text being copied. For the four Gospels, all of which are internally anonymous and never explicitly name their authors in their texts, these titles represented early Christian traditions of who wrote the Gospel. Because they came to be seen as different versions or understandings of the same Gospel, each was entitled simply "according to," with each individual evangelist writing a Gospel (euangellion) of Jesus Christ and with a later edition adding a designation to distinguish the author. The Joseph Smith Translation has re-titled two of the Gospels, Matthew and John, as "the testimony of." The titles added to the epistles were originally quite simple, such as "To the Romans" (pros Rōmaious). The addressees, and later the authors, for these titles could usually be derived directly from references in the texts of the letters themselves; however, in some cases, such as Hebrews, the title "To the Hebrews" and the attribution to Paul had to be deduced from the overall content and from tradition. Although the terms "postscripts" and "subscripts" in common parlance are sometimes used synonymously, a postscript was technically a formal summary of the contents or an addition made by the author himself, used to verify the letter, the body of which had been written by a scribe. An example of this is 2 Thessalonians 3:17, where Paul wrote, "The salutation of Paul with my own hand, which is the token in every epistle: so I write." A subscription, on the other hand, was added by a copyist after the text had been copied. Early subscriptions sometimes simply indicated the end of the book but increasingly took to recording traditional information about where the book was thought to have been written and who either the scribe or the letter carrier had been. Because the earliest of these appear in the fourth century and were often only the scribes' opinions, they sometimes appear to be wrong. For instance, the subscription to 1 Thessalonians says, "The first epistle unto the Thessalonians was written from Athens." 1 Thessalonians 3:1-6, taken together with Acts 18:1-5, makes it clear that Paul wrote the letter from Corinth, after he had left Athens and when Timothy had come to Corinth with news about the church in Thessalonica. Glosses are brief explanations of words and phrases that copyists wrote in the margins or between the lines of manuscripts. Longer interpretive explanations are called scholia. Examples of glosses include synonyms for difficult words that a copyist did not expect his readers to understand as well as phrases clarifying a particular word. Although the scholia were usually kept separate from the actual text, subsequent copyists sometimes included glosses within the text itself. As a result, some manuscripts of Mark 3:14 follow "And he ordained twelve" with the explanatory phrase "whom also he named apostles," which is probably a gloss borrowed from Luke 6:13 to clarify exactly who these twelve men were. A longer gloss that made it into many English Bibles is John 5:4 about the angel who troubled the waters of the Pool of Bethesda, which does not appear in many manuscripts and which may be a scribal explanation.

When is Easter?

karenrose — Fri, 22 Feb 2008 00:15:57 +0000

The observance of the feast of Passover extends back to the time when the children of Israel were commanded to obey it as part of their delivery from Egyptian captivity. The festival, beginning on Nisan 14 (modern March-April) with the sacrifice of the lambs, lasted for seven days. The celebration of the Passover-the event also known as the Last Supper in the synoptic Gospels-began with the sacrifice of the paschal lambs in the temple, portions of which were to be eaten as part of the Passover meal. According to the Gospels, Jesus Christ died on the Friday of Passover week and was resurrected on the first day of the week (Sunday) during the festival (Matthew 27-28:1). Therefore, the celebration of Easter traditionally fell in Western Christian churches on the first Sunday after the start of the Passover feast. This simple solution, however, is fraught with difficulties. The month of the Passover feast was to begin with the new moon-determined in the first century by sight only-after the vernal equinox (which in the first century was March 21 for Jews, March 25 for the Romans). If the new moon was sighted correctly, then the night of Passover was a full moon. Because weather patterns are not always static, the new moon might not be observed on the exact night on which it occurred, leading to errors for the starting date of Passover. Moreover, many Jews of the first century followed a lunar calendar and roughly every three years found it necessary to intercalate (or insert) an entire month prior to the start of Nisan. The intercalation of another lunar month (29.5 days) would push the Passover further into April. For the first two or three centuries, Christians were reliant upon the announcement of the Jewish Passover to calculate when to celebrate Easter. In the third and early fourth centuries (particularly at Nicea in A.D. 325), Christians developed their own method of calculating Easter dates based on Alexandrian astronomical calculations for the duration of the solar year. Today, Easter no longer represents the Sunday after the start of the Jewish Passover but instead represents a more accurate calculation of the date.

What are the names of Jesus' parables?

karenrose — Fri, 22 Feb 2008 00:16:54 +0000

Surprisingly, only two of Jesus Christ's parables are given names in the text or manuscripts of the New Testament: the "parable of the Sower" (Matthew 13:18) and the "parable of the tares of the field" (Matthew 13:36). The other parables bear names that are the result of being described in commentaries, chapter headings in printed Bibles, and secondary discussions. Originally, these other parables had no standardized names. The importance of this information is that the interpretation of the parables has been inextricably linked with their names. The title "the Prodigal Son," for example, focuses on the wayward son who squanders his father's inheritance. In reality, however, the parable of the Prodigal Son is about a loving father who has two wayward sons, one who departs and repents and one who becomes hardhearted through jealousy. Perhaps the original intent was to show the love of a father, but unfortunately this intent is obscured through the parable's usual (and incomplete) name. Consider the following names and their impact on understanding the meaning of the parable: "the parable of the wheat and the tares" and "the marriage of the king's son." In the first example, the modern name suggests that the wheat and tares receive equal focus, but when Jesus' disciples asked him to interpret it, they called it "the parable of the tares of the field" (Matthew 13:36). Their understanding had been directed toward an immediate concern-the recognition of tares within the kingdom and their duty to discern them-whereas our modern name identifies both wheat and tares as equal elements. The parable of the marriage of the king's son initially seems to focus on one part of a rich story-namely the actual marriage ceremony, which is mentioned once but never recounted (Matthew 22:2). However, the theme of the parable then shifts to the main issue of invited and uninvited guests, with those who were expected to attend the wedding being cast out and those who had been disregarded ultimately being welcomed to the ceremony. The modern name misses the powerful conclusion that an invitation does not guarantee entrance to the wedding. In reading the biblical text, we should distinguish between the actual text and more recent commentary, such as chapter headings, footnotes, and other interpretive helps.

Was Pilate a Christian?

karenrose — Fri, 22 Feb 2008 00:17:42 +0000

The Gospel of Matthew reports that Pilate's wife said to him, "Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him" (Matthew 27:19). This report may have found its way into the Gospels from a variety of different channels such as rumor, legend, or secondhand testimony. Some early Christians proposed that this report represents firsthand knowledge on the part of the evangelist; and therefore Pilate's wife, or even Pilate himself must have converted to the gospel of Jesus Christ.

The tradition of Pilate converting to Christianity has a complicated history that begins in the latter half of the second century when Irenaeus (A.D. 130-200) and Tertullian (A.D. 160-220) reported that added knowledge could be found in extracanonical documents about Jesus' trial before Pilate and that Pilate had written personally to the emperor Tiberius about Jesus. These passing references most likely find their origin in the pseudepigraphal Acts of Pilate. The Christian Acts of Pilate were most likely written in the second century as a counterbalance to the pagan Acts of Pilate that had been forged at the time of Maximin and that were being taught in schools as a refutation of Christian doctrines and claims. The Christian Acts of Pilate undermines the pagan forgery by reporting special knowledge about the details of Jesus' interrogation before Pilate, Pilate's secret inquiry of the chief priests after Jesus' crucifixion, and his private conversion to Christianity. The success of the Christian Acts of Pilate can be appreciated by the fact that they survived while the pagan Acts have been lost. Knowing the history of these documents inspires little confidence that they report any kernel of historical truth about Pilate's conversion to Christianity.

What is the Sermon on the Mount?

karenrose — Fri, 22 Feb 2008 00:19:09 +0000

The Sermon on the Mount is Jesus Christ's most famous discourse. Many Christians and non-Christians have been deeply impressed and motivated by its teachings. Some people refer to it as the revelation of the higher law at a time when God's people were still under the obligation of the lower one. On a superficial level, the Sermon on the Mount and its counterpart in Luke-the Sermon on the Plain-are a commentary on the ethics of the Law of Moses. Some elements they retain-as evidenced through silence on many important subjects-while other elements they specifically reform or transform. Three main points of the Sermon on the Mount stand out as representative of the meaning and focus of the sermon as a whole: the Beatitudes, the six antitheses of Matthew 5, and the directions given to the disciples about how they should care for the flock. The Beatitudes, a later term that comes from the Latin "Blessed," although simple in language and straightforward in presentation, offer one of the sermon's most profound teachings. The Beatitudes form a cohesive unit, and when read as a sequence, they detail the process from conversion to salvation. The first beatitude promises the poor a place in the kingdom of heaven (Matthew 5:2), a process that fits well with those who hear the gospel and prepare themselves for baptism. The second beatitude promises those who "mourn" that they "shall be comforted" (Matthew 5:3), a sentiment that describes all those who are entering the kingdom and undergoing the often-painful process of repentance. Each of the Beatitudes builds upon this foundation in sequential order. However, the eighth beatitude follows all those who live a Christlike life, reminding us that the devil will not permit us to progress to salvation without opposition ("Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake"). The sequential order of the Beatitudes also seems to have a direct correspondence to the ordinances of the gospel in order. The Beatitudes represent the essence of what is required of those who wish to enter the kingdom of heaven. A second main focal point is the five laws that are transformed in Matthew 5. In order, they are "Thou shalt not kill," "Thou salt not commit adultery," "Thou shalt not forswear thyself," "An eye for an eye," and "Thou shalt love thy neighbor, and hate thine enemy" (Matthew 5:21, 27, 33, 38, 43). Surprisingly, not all of these passages are direct quotations from the Old Testament; some, for example, refer specifically to a scripture (Exodus 20), and some appear to summarize an interpretation of the law: "thou shalt not forswear thyself." Of these five important laws or concepts that were changed, several glaring gaps are noticeable. For example, the law of sacrifice and the law of tithes and offerings are nowhere altered. The five laws of Matthew 5 are not comprehensive in content but instead consistently teach a method-the method of internalizing an external commandment. In essence, the issue is whether an external commandment or an internal principle is greater. If we obey the external commandment, will we always be obedient to the principle? Or if we obey the principle, will we always be obedient to the commandment? One of the core features of the Sermon on the Mount is its teachings on how to internalize an external commandment and therefore achieve a greater level of obedience. The final chapter of the Sermon on the Mount does not teach the disciples new doctrine but instead trains them in the future affairs and government of the church. For example, it teaches how to differentiate between those who look like sheep but are not and to distinguish between those who call on the Lord in righteousness and those who know his name and pretend to do his works but inside are full of iniquity. The issue is not encroachment from the outside but corruption from the center. The purity of the kingdom is of first concern, and the disciples of the Lord were taught how to maintain that purity. In almost all aspects, the Sermon on the Mount teaches how to be Christian from the inside working out, a transformation that will later shape environment. Changes in behavior have a greater influence on environment than changes to environment have on behavior.

What is the shroud of Turin?

karenrose — Fri, 22 Feb 2008 00:20:03 +0000

The pressing question for those who dismiss the Shroud of Turin as a fake and those who profess its authenticity is what elements of its existence can reasonably be proven. Although surprising to some, the fact is that very little about the shroud can be proven. The Shroud of Turin is purportedly the burial cloth of Jesus of Nazareth. The cloth measures about fourteen feet long and about three-and-a-half feet wide. Recently, a group of scholars reexamined the shroud, using the most modern methods, and found that an earlier carbon-14 dating, which placed the date of the shroud in the early Middle Ages, tested only a section of the cloth that was a later addition and may have overlooked the fact that some of the fibers actually date from the first century. Under certain lighting conditions, the shroud also seems to some to show the impression of the face of a grown man. Forensic tests on the shroud also suggest that it once covered the body of a man who had been brutally beaten on the head, face, and back and received some type of open wound in the side. Some believe that they can even detect marks from wounds in the hands. Despite early assertions that the shroud was a late pious or malevolent forgery, further testing has also shown that the shroud was not painted. The image preserved on the shroud was the result of a chemical reaction between the cloth and the bodily fluids of the man placed in it. The shroud is certainly the burial cloth of a man who was brutally beaten before death, perhaps even a death by crucifixion. That is the single verifiable fact surrounding the shroud. The shroud may likely be the same as the Shroud of Edessa-where legends place the beginnings of Christianity to the first century under Abgar V. The Shroud of Edessa was found under a pile of rocks or embedded in a cement wall in A.D. 544. The shroud was taken to Constantinople in August 944 and then subsequently taken to Europe after the sack of Constantinople in 1204-7. After the shroud's removal from Edessa, dozens of individuals reported having seen the shroud, thereby passing on the shroud's famous legacy. Eventually, the shroud was placed in the cathedral in Torino (Turin) Italy, for safekeeping. Many fanciful stories have been pieced together to account for the shroud's initial whereabouts and how it arrived in Edessa. The huge gaps in documenting the shroud's whereabouts and the legends that have grown up about it have created enormous skepticism among Protestant scholars. Scholars have attacked the authenticity of the shroud from several angles, including the inability to account for its origins, the original carbon-14 dating, Roman and Jewish burial practices that seem to differ from how the shroud was used, and the simple fact that no one knew of it until the sixth century. On the other hand, defenders of the shroud have pointed out that it was likely used to cover the body of a crucified man, that legends of its existence abound-all preserving a similar tradition, and that stone fragments from the shroud are found also in the region of Jerusalem (travertine aragonite). Unfortunately, unless further information comes forward, the authenticity of the shroud can be neither proven nor disproven.

What is the Via Dolorosa?

karenrose — Fri, 22 Feb 2008 00:21:54 +0000

Many visitors to the Old City in Jerusalem take the opportunity to walk along a crowded pedestrian way that is marked in Arabic, English, and Hebrew as "Via Dolorosa." The Latin name means "the Way of Sorrow," "the Way of Grief," or "the Way of Pain." According to a tradition reaching back to Ricoldus de MonteCrucis in 1288, the Via Dolorosa as the route Jesus Christ trod from Pilate's Judgment Hall, where Jesus Christ had been condemned, to Golgotha, the place of his execution (see Matthew 27:31-33; Mark 15:20-22; Luke 23:26-33; and John 19:16-17). During subsequent centuries, Stations of the Cross emerged, presumably marking specific spots where events in Jesus Christ's last walk occurred, including the place where Simon of Cyrene was made to bear the cross, where Jesus' face was wiped by Veronica, and where he fell a third time. Some of these events, however, like the three falls and the wiping of his face by Veronica, came from non-canonical sources-legends that are not rooted in the Gospel narratives. Eventually, fourteen stations were firmly established along this route. Seven stations are found in the Muslim quarter of the city; two are found within the Christian Quarter but outside the Church of the Holy Sepulchre; and the last five are found within the walls of the Church of the Holy Sepulchre. Archaeologists and historians universally have rejected the route as tracing the actual steps of Jesus Christ. Most agree that Jesus was judged by Pilate in Herod the Great's palace, located in the western part of the city, and not in the Antonia Fortress, located in the eastern part of the city, the place where the first Station of the Cross is located on the Via Dolorosa. Furthermore, the original path lies far beneath the present level of the Old City and was located in a different part of the city. Nevertheless, many pilgrims continue to walk along the Via Dolorosa to provide them an opportunity to contemplate Jesus Christ's last walk on earth as the suffering Messiah.

What scriptures did Jesus know?

karenrose — Fri, 22 Feb 2008 00:26:10 +0000

The Jewish scriptures (the Hebrew Bible or Old Testament) were not finalized in its current form until the end of the New Testament period, about A.D. 90. Before this time, various Jewish groups or sects held differing views about which of the Jewish writings were authoritative. Virtually all groups accepted the five books of Moses, known as the Law (Torah). However, the Pharisees, unlike the Sadducees, also accepted the books that constitute the "Prophets" and the "Writings," books such as Esther, the Psalms, and Job. Jesus Christ refers to this threefold division-Law, Prophets, and Psalms-during a post-resurrection appearance (see Luke 24:44). Outside Jerusalem, Greek-speaking Diaspora Jews read their sacred writings in translation. The Septuagint, a Greek translation of the Hebrew bible, eventually played a much more significant role in the early Christian church than it did in Judaism. It contained more material than what is found in the Hebrew texts. The additional material found in the Greek Bible, but not in the Hebrew Bible, is now found in the Apocrypha. The discovery of the Dead Sea Scrolls, beginning in 1947, gave scholars a rare opportunity to study the process of transmission and selection of the Jewish writings that eventually were placed in the Hebrew Bible. Additionally, the scrolls included a variety of other documents, indicating that during this period of creativity, the Hebrew canon was still open, at least for some Jewish groups.

What is the relationship between the Synoptic Gospels and John?

karenrose — Fri, 22 Feb 2008 00:27:18 +0000

Although the synoptic Gospels contain much common material and frequently "have the same view," the Gospel of John contains much unique information, some 92 percent of its text being exclusive material. This fact, combined with the Gospel's often unique understanding of the person and mission of Jesus Christ, led the early Church father Clement to write, "Last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends and inspired by the Spirit, composed a spiritual Gospel" (c. A.D. 150-215, Eusebius, Ecclesiastical History 6.14.7). Implicit in this statement is the idea that John purposely avoided much of what the other Gospels had already recorded, focusing on events and teachings that had deeper spiritual significance. Some scholars have noted, however, that the Gospel of John need not necessarily be a late composition. Of the synoptic gospels, Luke has the greatest amount of unique material: approximately 41 percent is common to the other Gospels, and 59 percent is exclusive to Luke. Some of this exclusive material actually seems similar to that found in John, raising the possibility that Luke used John's gospel or John himself as a source. Likewise, John's differences from the Synoptics could suggest that he wrote before the language of the three synoptic Gospels had gained a sure footing.

Can we trust the apocryphal stories of Jesus' early life?

karenrose — Fri, 22 Feb 2008 00:28:21 +0000

Early Christian interest in the birth, infancy, and childhood of Jesus Christ was surprisingly only a peripheral concern for the writers of the New Testament. Only Matthew and Luke record any of the details of Jesus' birth, whereas Mark, John, Paul, and others pass over that period in Jesus' life with absolute silence. One of the key features of the earliest accounts is the events they record are bound directly to the eyewitness tradition; therefore, the events that were witnessed by the disciples or others are the ones reported by the evangelists. Only in a limited number of instances do the Gospels Interest in other events appears to have developed only in the second century, attested in part by the fact that early Christians celebrated the date of Jesus Christ's baptism (January 6) before they celebrated the date of his birth. However, in the second century and later, Christian authors began reporting the legendary accounts of otherwise unknown acts and deeds of Jesus Christ not reported in the New Testament. These apocryphal accounts were successful in the second century and later because they built on a well-known canonical foundation that could be borrowed from to lend credibility; they also fed an interest in knowing more than the public accounts reported. The following excerpt aptly represents the unlikely tenor of the infancy narratives: "Now after some days Jesus was playing on a roof in the upper storey, and one of the children who were playing with him fell down from the roof and died. And when the other children saw it they fled, and Jesus remained alone. And the parents of him that was dead came and accused him of having thrown him down. And Jesus replied: ‘I did not throw him down.' But they continued to revile him. Then Jesus leaped down from the roof and stood by the body of the child, and cried with a loud voice: ‘Zenon'-for that was his name-‘arise and tell me, did I throw you down?' And he arose at once and said: ‘No, Lord, you did not throw me down, but raised me up' " (The Infancy Story of Thomas 9.1-3, translated by Oscar Cullman, in New Testament Apocrypha 1:446).

What is crucifixion?

karenrose — Fri, 22 Feb 2008 00:29:04 +0000

Crucifixion was an ancient method of execution the Romans adopted almost exclusively to deter criminal acts by non-roman citizens in the empire. Crucifixions were carried out on busy streets, particularly on roads that led into and out of city centers. The Romans hoped that as many onlookers as possible would see those crucified and reconsider acting against Roman provincial law.

One first-century example of a crucified victim demonstrates that the feet of the crucified were at least sometimes nailed sideways through the heel bones and that the feet were possibly nailed together, although recent commentators feel that side by side was the more common practice. Nailing the feet from the top through the bottom caused the feet to tear, providing little support for the victim and therefore hastening death-something the Romans sought to avoid. The hands were most commonly nailed, and although Christian art commonly depicts the wrists of crucified prisoners as being tied, the only documented practice was nailing. The Romans drove nails into the hands and wrists to fasten the person for long periods of time and also to avoid excessive bleeding. If the victim were to bleed excessively, the main purpose of crucifixion-to execute the individual in as painful and public a way as possible-would be circumvented.

The actual crucifixion of Jesus Christ also differs in another important way from our modern artistic impressions of the event. Crucified individuals were stripped naked to humiliate them as much as possible. We have no evidence that the Romans made concessions to Jews to accommodate the Jews' prohibitions against nakedness.

What was Bethlehem like in the first century?

karenrose — Fri, 22 Feb 2008 00:30:40 +0000

Bethlehem (Hebrew for "house [or place] of bread") was the birthplace of King David (1 Samuel 16:1-4). An unwalled village about five miles south of Jerusalem with little more than a hundred persons during the Herodian period, it was, nevertheless, the prophesied place of the Messiah's birth (Micah 5:2-4). Joseph, Mary, and perhaps their parents were possibly born in Bethlehem before migrating north into Galilee. Matthew and Luke mention Bethlehem in the birth narratives (Matthew 2:1, 5-6; Luke 2:4, 15). The phrase "because there was no room for them in the inn" (Luke 2:7) may better be rendered "because there was no space in the room," indicating that Joseph and Mary may have found shelter in a relative's home at the time. Although the New Testament does not mention a cave, a second-century source states that Jesus was born in one. Many homes in Bethlehem were built in front of caves, so we can easily envision Joseph and Mary seeking appropriate privacy in a home's back area that was used for stabling and storage. Matthew indicates that they remained in Bethlehem for some time, as Jesus Christ is not described as an infant but as a child when the Wise Men visited him (Matthew 2:11-14). The last mention of Bethlehem is found in John when some of those listening to Jesus Christ said that Bethlehem is the birthplace of the son of David (John 7:42). Thereafter, Bethlehem disappears from the New Testament record.

What was Nazareth like in the first century?

karenrose — Fri, 22 Feb 2008 00:31:26 +0000

Jesus of Nazareth, a phrase occurring seventeen times in the New Testament, has identified a small, unwalled town in southern Galilee with Jesus for all time. Located some fifteen miles west of the Sea of Galilee and twenty miles east of the Mediterranean Sea, Nazareth had a population between two hundred and four hundred people at the beginning of the first century. An obscure town, Nazareth is not mentioned in the Old Testament, by Josephus, or in the Talmud. It is situated in the hills four miles southeast of Sepphoris, Herod Antipas' early capital. Nazareth's archaeological record indicates that the inhabitants exploited the soft limestone in the area to build basements, cisterns, grain storage facilities, and olive and wine presses, reflecting its main economic enterprise-agriculture. Nazareth had no palaces, bathhouses, or paved streets, indicating that the people lived in humble homes that spread across a south-facing slope. It was an all-Jewish village that was most likely settled during the Hasmonean expansionist period just before Jesus Christ's birth. In direct contrast to its first-century political and economic obscurity, Nazareth plays a significant role in the Gospel narratives. In Nazareth, the angel Gabriel appeared to Mary and announced the birth of the Messiah (Luke 1:26). Joseph and Mary returned there sometime after Jesus' birth in Bethlehem (Matthew 2:23). From Jesus Christ's youth until he was thirty years of age, Nazareth was Jesus' home. Finally, it was the place Jesus chose to announce the fulfillment of messianic prophecy concerning him (see Isaiah 61:1-2) as he began his ministry (Luke 4:16-30).

Was Jesus born on Christmas day?

karenrose — Fri, 22 Feb 2008 00:32:17 +0000

All four gospels agree that Jesus Christ was born prior to the death of Herod the Great (died March 13, 4 B.C.) and died when Pontius Pilate was governor of Judea (A.D. 26-36). The challenge facing any reconstruction of Jesus' life, the duration of which lasted almost exactly thirty-four years, is allowing sufficient time prior to Herod's death for the early events of Jesus' life to have taken place while at the same time having a death date of Friday on the day before Passover (Matthew, Mark and Luke) or the day of Passover (John). Historically, scholars have assumed that the Christians assimilated their celebration of Jesus Christ's birthday to either the celebration of the Roman winter festival of Saturnalia, the natal day of sol Invictus (the Unconquered Sun) at the winter solstice, or the birthday of the Eastern god Mithras, whose birthday was celebrated on December 25. For centuries, scholars have suggested that pagans who had converted to Christianity were reluctant to leave behind their older traditions and practices and subsequently adapted or even invented the date for the celebration of Jesus Christ's birth to correspond to earlier pagan celebrations. The first lists of Christian celebrations given by the church leaders Irenaeus (A.D. 130-200) Tertullian (A.D. 160-225) do not mention the birth date of Jesus Christ, and Origen (A.D. 185-254) disparages those who place emphasis on calculating Christ's birth date. In the second century, Clement of Alexandria (A.D. 150-215) referred to Egyptian Christians who celebrated the birth of Christ in late May and others who were followers of Basilides who celebrated Jesus' birthday on January 6 (Stromateis 1.21). The tradition of celebrating Jesus' birth in January or midwinter appears to be quite ancient. Eastern Orthodox Christians have celebrated the date of Jesus Christ's baptism, called epiphany, on January 6 or 10 since the first century, and though the date of the Epiphany was never really disputed, some later Christians conflated the two dates of Epiphany with the date of Jesus' birth. Some ancient manuscripts contain an erroneous reading in Luke 3:22 that may explain, in part, the conflation of the two dates. That version of Luke 3 quotes the Father as saying to Jesus Christ, "Thou art my beloved Son; this day I have begotten thee, " which indicated to some early Christians that Jesus' baptism date (January 6 or 10) was also his birth date. The early January celebration of the date of Jesus' birth and a mid-spring celebration of his birth date have equal claim to being the first dates celebrated by Christians. For unknown reasons, the spring celebration never caught on in mainstream Christianity. The shift from celebrating Jesus' birth in January to celebrating it on December 25 can be traced only as far back as the early fourth century A.D. What forced the shift from a January celebration to a December celebration is now unknown, but it became the predominant practice for all Christians, both in the East and in the West, by about A.D. 350. Therefore, the earliest celebration of Jesus' birth may have been a winter celebration in January-but almost certainly not originally on December 25.

Who was John the Baptist?

karenrose — Fri, 22 Feb 2008 00:33:08 +0000

John the Baptist was born to righteous and devout parents of priestly descent in a small village in Judea, traditionally identified as Ein Karem, a modern suburb of Jerusalem. He played a singular role at the beginning of Jesus Christ's ministry. Each gospel provides insights into John's ministry as a prophet, preacher, baptizer, and witness in the Judean wilderness east of Jerusalem, culminating with the baptism of Jesus at the River Jordan. Moreover, each gospel author emphasized certain aspects of John's life, providing a context for each author's particular witness of Jesus.

John the Baptist preached repentance and baptism, was sharply critical of the Pharisees and Sadducees, prophesied of one "mightier than [he], whose shoes [he was] not worthy to bear' (Matthew 3:11), and identified Jesus Christ as the "Lamb of God" (John 1:36). Luke alone, however, provides details of John's birth and childhood (see Luke 1 and 2).

Eventually, Herod Antipas arrested, imprisoned, and executed John the Baptist. John is sometimes identified with Elias (the Greek form of Elijah) as one who prepares the way (see Malachi 4:5-6). Some of John's followers later became disciples of Jesus Christ, and others seemed to continue following John (John 1:35-42; Matthew 11:2-6; Luke 7:18-23). After John's death, those who had not accepted Jesus continued their activities. Paul may have encountered some of them in Ephesus (Acts 19:1-7). John the Baptist symbolizes to us the final transition from the Old Testament (or old covenant) and the beginning of the New Testament (new covenant). The time of the Law and the prophets had passed, and the time of the Messiah had arrived. John the Baptist, the last legal administrator of the Mosaic covenant, had one foot in each dispensation. Nevertheless, Jesus Christ declared, "He was a burning and a shining light: and ye were willing for a season to rejoice in his light" (John 5: 35).

Who are the Magi?

karenrose — Fri, 22 Feb 2008 00:34:20 +0000

The account of the Magi, or Wise Men, is a well-known and loved part of the Christmas story. Nevertheless, Matthew's account simply states that when Jesus Christ was born, "there came wise men from the east," without specifying how many there were, exactly who they were, where they came from, or that they were kings. The traditional number of three wise men arose because of the association of one king for each gift given to the infant Jesus (gold, frankincense, and myrrh). The identification of these "kings" as Balthasar, Melchior, and Caspar does not date before the sixth century.The historian Herodotus first uses the Greek term magoi to refer to a priestly caste among the Medes and Persians who were noted as dream interpreters. Later associated with the priests of the Zoroastrian religion, magoi was also used to describe various types of eastern diviners and wise men, including the Babylonian astronomers known as Chaldeans. By the roman period, the Latin term magi was used for a whole range of practitioners, from diviners and more respectable astrologers to magicians and charlatans. Although some scholars have suggested that the Magi may have been Jews from Babylon or elsewhere in the eastern Diaspora, the earliest artistic representations of the Magi portray them in Persian or other eastern garb. Some early Christian writers viewed the Magi as magicians who readily accepted the superiority of Jesus Christ and gave up their magical arts to come and worship him. Others saw them as the best of the pagan wise men who were inspired by their knowledge of astronomy to recognize signs of Christ's birth. Many scholars see the emphasis of the Jewish milieu of Matthew as a sign that this Gospel was written primarily for Jews and Jewish Christians. Therefore, if the Magi were indeed Gentiles rather than Jews from the eastern Diaspora, they join the women of the Matthean genealogy, the Syrophoenecian woman, and the centurion at the foot of the cross as figures demonstrating the inclusion of Gentiles as well in the Christian message in Matthew's Gospel.

What is a synagogue?

karenrose — Fri, 22 Feb 2008 00:35:15 +0000

The synagogue is a well-attested institution during the first century and was particularly important in the small villages and towns of Galilee, separated from the Jerusalem temple and its officiating priests. This importance was even greater in the outlying towns and cities of the Roman Empire, where the synagogue helped preserve Jewish identity in the face of a hostile world dedicated to pagan civic religion and emperor worship. The term synagogue, meaning a ‘gathering' or ‘gathering places' in Greek, sometimes referred to an assembly and not to a specific building dedicated solely to Sabbath worship. Because meetings could be held in a large home, courtyard, town square, or even near a river, archaeologists may never identify a particular location as a synagogue, especially in a small town like Nazareth. Throughout the Mediterranean basin, the synagogue is usually called proseuche, or ‘house of prayer,' in Greek. Archaeological and literary evidence, including references in the second half of the New Testament (Acts through Revelation), provides a picture of the importance of the synagogue as both a religious and community center for Diaspora Jews and those Gentiles who attached themselves to synagogue life (for example, "God fearers"). For the New Testament authors, the synagogue played an important role as the place where Jesus Christ announced his messianic ministry (Luke 4:16-30); where he preformed miracles and taught and preached the "gospel of the kingdom" (Matthew 4:23); where Christian missionaries found an audience and converts (Acts 9:20); and also as a center of opposition to the "good news" (Acts 17:1-6;13).

What is the Agrapha?

karenrose — Fri, 22 Feb 2008 00:36:40 +0000

The Gospel of Mark, like the other Gospel texts, does not contain everything Jesus Christ said. There is a body of sayings of Jesus preserved in other sources that has caught the attention of scholars and believers for a long time. This material is part of the agrapha (literally "not written"). These are the sayings that were not originally recorded in the Gospels or were attributed to Jesus from sources other than the Gospel. So, for example, Acts 20:35 contains the saying of Jesus Christ that "It is more blessed to give than to receive." Another example comes from the Gospel of Mark, where a saying of Jesus was probably added to the Gospel nearly five hundred years after it was written: "and every sacrifice shall be salted with salt" (Mark 9:49). The late dating of this saying is attested by the fact that it does not appear in the earliest manuscripts of Mark, either in Latin of Greek, and was therefore likely unknown in the original editions of Mark. Other possible authentic saying of Jesus may be found in non-canonical Christian sources such as the Gospel of Thomas, The Gospel of Philip, and the writings of early Christian leaders such as Clement and Jerome. Christian scribes have preserved hundreds of sayings of Jesus outside the Gospels, some of which are authentic and others that are legendary. Some of the dozens of possible authentic sayings of Jesus are the following: "Blessed in the person who has worked and had therefore found life" (gospel of Thomas 58) "Never be joyful unless you look at your brother in love" (Jerome, Commentary on Ephesians5.4) "No one can obtain the kingdom of heaven who had not already passed through temptation" (Terullian, On Baptism). Some modern Bibles, in attempting to differentiate the actual words of Jesus from the narrative context, have highlighted the words of Jesus in red. These Bibles, known today as re-letter editions, face significant challenges because decisions must be made on which version of a saying-Matthew's, Mark's or Luke's-represents most closely the way in which Jesus Christ originally spoke it. This focus on Jesus' actual working has increased scholarly interest in the agrapha, where others possibly genuine sayings of Jesus have been preserved.

What is a Targum?

karenrose — Fri, 22 Feb 2008 00:37:29 +0000

A Targum (plural Targumim) is an Aramaic translation and/or paraphrase of the Hebrew Bible. They are known from the Medieval period, but with the discovery of the Dead Sea Scrolls in the twentieth century which included some Targumim (4QtgLev, 4QtgJob, 11QtgJob, and 6Q19), scholars have turned their attention to these important texts in an effort to discover something about how Jews living in the first century BC and first century AD interpreted the biblical text.

What are the earliest Christian hymns?

karenrose — Fri, 22 Feb 2008 00:38:16 +0000

The New Testament preserves at least three early Christian hymns and additional information about worship services that highlight the earliest meetings. Not unlike modern worship services, early Christian gatherings were beautified by the singing of hymns-typically sung antiphonally, or, in other words, by two separate choirs facing one another while singing without instrumental accompaniment. The Roman governor, Pliny, in writing to the emperor Trajan, said that the Christians met together early in the morning and "sang hymns to Christ as though he were a God" (Epistles 10). Jesus Christ together with his disciples sang a hymn-most likely the Hallel Psalms (Psalms 113-118)-prior to entering into Gethsemane (Matthew 26:30). Traces of these early hymns survive in the Gospels of Luke and John, as well as in the letters of Paul, the hymns of the Pauline letters showing signs of having been translated from earlier, probably Aramaic, originals. The earliest Christian hymns are found in the New Testament. The first is sometimes identified as the Logos Hymn (John 1:1-5, 11-14). The second is "Christ the Creator and Redeemer" (Colossians 1:15-20) dated around AD 45. The third is "A Hymn to Christ the Lord" (Philippians 2:6-11).

Who is Josephus?

karenrose — Fri, 22 Feb 2008 00:39:01 +0000

Joseph ben Matthias ha-Cohen, commonly known as Josephus, was a Jew, born in A.D. 37 to an aristocratic priestly family. His native language was Aramaic, although he would have known Hebrew well, and all of his surviving writings are in Greek. At different times, his religious interests led him to study or affiliate with the Sadducees, Essenes, and Pharisees, the three major Jewish factions. A general during the early days of the Jewish revolt of A.D. 66-73, he was captured by the Romans at the siege of Jotapata in Galilee and promptly changed sides, becoming a client of the future Flavian emperor Vespasian, receiving Roman citizenship, and taking the name Flavius Josephus. His literary works include Jewish War, Jewish Antiquities, Against Apion, and an autobiography. The first two are frequently read by students of the Bible because of information they provide about Jewish history and events surrounding the life of Christ and the apostles. Jewish War, however, is primarily a work of classical historiography and must be evaluated as such. In it, Josephus sought to explain why God allowed the Romans to defeat the Jews and destroy the temple. In retrospect, Josephus saw the rebellion as largely the result of the actions of political revolutionaries whom he saw as little more than bandits who were hostile to Josephus' own class, the Jewish aristocracy. Josephus also sought to defend his own patrons, the Flavian emperors Vespasian and Titus, suggesting, for instance, that when Titus captured Jerusalem in A.D. 70, he wanted to spare the temple, but a Roman soldier, acting on his own, threw a burning brand into the sanctuary. The famous last words that Josephus put in the mouth of Eleazar on Masada is a typical rhetorical speech, and the suicide of the Zealots there has parallels in Greek and Roman historiography. In later years, Josephus felt the need to defend the reputation and status of the Jewish people. Jewish Antiquities seems to be a subgenre of history sometimes called "apologetic historiography," a type of history writing that seeks to defend and explain its subject to a larger, dominant culture. In it, Josephus stresses the antiquity of the Jewish people and the nobility of their traditions. Later sections of this work that cover some of the same material found in Jewish War often represent these episodes very differently. Consequently, although many readers today tend to accept his works uncritically, we must remember how his works changed over time as a result of changing political and personal circumstances.

What does Josephus say about Jesus?

karenrose — Fri, 22 Feb 2008 00:39:46 +0000

Most scholars agree that Josephus wrote about Jesus Christ in his book, Jewish Antiquities (see Antiquities 18.3.3). However, because Christians preserved his writings they argue that Christian scribes to support their claims about Jesus tampered with the original report that spoke of Jesus as Messiah and of the resurrection. That Josephus was a believing Jew who did not become a Christian seems to support this interpretation of the data. Additionally, no early Christian writers quoted from Josephus to support their claims that seems to suggest that the original composition did not include the confessional elements of the text that has been preserved. Nevertheless, because most of the text in question is characteristic of his style, except those parts that have been questioned, is seems probable that that portion is original to Josephus. The following is the preferred reading of the text by many scholars: After this time there appeared Jesus, a wise man. For he was a doer of startling deeds, a teacher of people who receive the truth with pleasure. And he gained a following both among many Jews and among many of Greek origin. And when Pilate, because of an accusation made by the leading men among us, condemned him to the cross, those who had loved him previously did not cease to do so. And up until this very day the tribe of Christians, named after him, has not died out.

Who is Tacitus?

karenrose — Fri, 22 Feb 2008 00:40:30 +0000

Cornelius Tacitus, born about A.D. 56, was from a relatively new senatorial family. His early political career was under the Flavian emperors Vespasian, Titus, and Domitian. He successfully survived the senatorial purges of Domitian's reign, even holding high office under him, and he then received the suffect consulship under the "good" emperor Trajan. After this time, he proceeded to a productive literary career, writing a biography of Tacitus' father-in-law, an ethnographic study of the Germans, a treatise on oratory, and two noted historical works, both of which survive only in fragments. The first of these, Histories, began with the civil war that followed the fall of the emperor Nero and also traced the rise of the Flavians. It contains important information about the Jewish revolt, recounting Vespasian's early command of the Roman reconquest of Judea and his own proclamation as emperor by his legions while serving there. Histories then proceeds to describe Titus' siege of Jerusalem, although Tacitus' account breaks off before its conclusion. Tacitus' second historical work, Annals, covers an earlier period, that of the Julio-Claudian emperors after Augustus. The surviving portions cover parts of the reigns of Tiberius and Nero. Many of the new senatorial families of the empire created a nostalgic attachment for the "free republic" before Augustus, and Tacitus was no exception. He grudgingly admired Augustus, but he was critical of his successors and focused on conflicts between the emperors and the senatorial class. He had a particular antipathy for Tiberius, who reminded him uncomfortable of Domitian, whose reign was unpopular with Tacitus and other senators.

What does Tacitus say about Jesus and the early Christians?

karenrose — Fri, 22 Feb 2008 00:41:22 +0000

Tacitus' Annals is best known for its account of the great A.D. 64 fire in Rome. Nero, looking for scapegoats, capitalized on the growing unpopularity of the Christians and their own expectation of a destruction of the world "by fire," opening them to the charge of arson. He initiated a local and brief persecution that resulted in the murders of many Christians. Regarding the Christians, Tacitus wrote briefly, "For this purpose he punished, with exquisite torture, a race of men detested for their evil practices, by vulgar appellation commonly called Christians. The name was derived from Christ, who in the reign of Tiberius, suffered under Pontius Pilate, the procurator of Judea. By that event the sect, of which he was the founder, received a blow, which, for a time, checked the growth of a dangerous superstition; but it revived soon after, and spread with recruited vigor, not only in Judea, the soil that gave it birth, but even in the city of Rome" (Annals 15:44).

When were the Synoptic Gospels written?

karenrose — Fri, 22 Feb 2008 00:42:24 +0000

The modern student of the New Testament is presented with a wide variety of possibilities for dating the various books of the New Testament. The dates provided by scholars appear in textbooks and dictionaries as though they are based on concrete historical information; however, most readers of the New Testament would be surprised to learn how little is actually known about when the books of the New Testament were written. Dating any text from antiquity should proceed from physical to literary evidence, with preference being given to such historical factors as location of the manuscript find, time needed for a text to circulate, and number of manuscripts found. Surprisingly, one of the texts typically assigned the latest date in the New Testament-the Gospel of John-is the first physically attested book. The earliest fragment of the Gospel of John can be dated to A.D. 125 and was found in Egypt, indicating that the original text must have been written before that date. Therefore, we can conclude that the Gospel of John must have been written between the resurrection of Jesus around A.D. 30 and A.D. 125; for all other books of the New Testament, this time span is considerably greater. Because no precise historical evidence exists that would date the books of the New Testament, scholars turn primarily to literary considerations for dating purposes. If, for example, an early church writer quoted from a book of the New Testament and if that author could be dated definitively, then a comparative date could be assigned to the text he is quoting. The earliest quotations from the New Testament come from an epistle written by Clement of Rome (1 Clement) that quotes from Matthew, Mark, Luke, and several Pauline epistles, including Hebrews. This letter can be dated quite accurately to A.D. 95-96. Therefore, for several books of the New Testament, we can argue that they must have been composed before the last decade of the first century and also circulated as far west as Rome. Internal quotations, those by one New Testament author of another, also provide important clues. Matthew and Luke quote the Gospel of Mark (Mark 12:1-12 was quoted and altered to reflect Jesus' death outside the walls in Matthew 21:33-39 and Luke 20:9-15), and 2 Peter quotes the epistle of Jude (portions of Jude 1:6-13 are quoted in 2 Peter 2:1-22). This information can then be used to date the Gospels and epistles comparatively; Mark must precede Matthew and Luke, and Jude must have been written before Peter. A second internal consideration is whether the text makes any reference to a historical event, person, or group. For example, Acts places Paul in Corinth when Gallio (A.D. 51-52) was governor (Acts 18:12), 1 John makes reference to a datable heresy called Docetism (c. A.D. 90), and Luke places the birth of Jesus Christ at the time of the census of Quirinus "Cyrenius" (Luke 2:2). Dating an event in the text provides a date after which the text must have been composed, typically referred to by scholars as the terminus ante quam-the point before which a text must have been written- and the terminus post quam-the point after which a text must have been written. Therefore, some scholars conclude that 1 John must be dated after A.D. 90 because of an internal historical reference.

Was Jesus human in any way?

karenrose — Fri, 22 Feb 2008 02:19:46 +0000

Mark, more than any other writer, preserves a view of Jesus Christ's humanity in the Passion Narratives. His prayer in Gethsemane may be the best example: "Abba, Father, all things are possible unto thee: take away this cup from me" (Mark 14:36). Throughout his narrative, Mark informs those hearing the story that Jesus needed to sleep, eat, be alone, and, of course, pray-to do these things is human. If Mark's telling of the story is based on Peter's memoirs, we may be seeing a word-picture based on Peter's own recollections. If so, we can appreciate the frank portrayal presented here, which is particularly critical of Peter himself. It should be remembered that Peter's real name was Simon. Jesus Christ renamed him as Peter (from Greek or Latin) or Cephas (from Hebrew or Aramaic), which means "rock or stone." In Mark, Peter is always referred to by this new name Jesus gave to him until this point, where Jesus says: "Simon, sleepest thou?" (Mark 14:37); emphasis added). Perhaps Jesus' use of Simon instead of Peter is significant, revealing that Peter has not yet become the rock. Mark portrays Jesus' agony in Gethsemane in clear and moving language. Jesus Christ is God's Son, yet he is endowed with the human desire to live, to avoid suffering and death. The name that Jesus uses in his cry to God, Abba (Father), heightens the pathos of this tragic scene. Another Bible translation gets to the point in a different way, which may help us not only to feel what the scripture says but also to understand it better; "He took with him Peter, James and John, and began to be horror-stricken and desperately depressed. ‘My heart is breaking with a death-like grief,' he told them. ‘Stay here and keep watch.' Then he walked forward a little way and flung himself on the ground, praying that, if it were possible, the hour might pass him by. ‘Dear Father,' he said, ‘all things are possible to you. Let me not have to drink this cup! Yet it is not what I want but what you want'" (Mark 14:33-36; Phillips Translation).

What did Jesus look like?

karenrose — Fri, 22 Feb 2008 02:21:04 +0000

The apocryphal letters that purportedly gave a physical description of Jesus Christ have long since been recognized as inauthentic. Post-New Testament authors often let their imaginations roam on issues that were either not clear or totally absent from the New Testament itself, providing for their readers information that the New Testament authors did not provide. Matthew, Mark, Luke, and John most likely never imagined that readers in the twenty-first century would be interested in Jesus' height, the length of his hair, the color of his eyes, or the color of his beard-if he had one. Often a subtle tension exists between the idea of Jesus as a model of mental and physical perfection and the idea expressed in Isaiah that "when we shall see him, there is no beauty that we should desire him" (Isaiah 53:2). This passage raises some intriguing questions. What does Isaiah mean when he says that the mortal Messiah would have "no beauty"? And should we consider that the mortal Jesus may have had an appearance that was different from the physically perfected, resurrected Lord? Throughout time, deity has been portrayed as the direct manifestation of a given culture's view of physical and mental perfection. Western artists' views of Jesus Christ are, therefore, generally based on their own culture and their own society and not on the culture and society of the first century in Jewish Palestine. A fixed or standard image of Jesus was created by the Western culture in the late middle ages, and although all societies modify the image slightly, the basic representation has remained quite constant ever since. Of course, these images are based on depictions by artist who did not know from personal experience what Jesus Christ looked like, nor did they have access to an authentic description written by someone who did meet him. People in antiquity were generally susceptible to disease, lacked proper dental care, and lacked daily hygiene opportunities that most modern Westerners experience and expect (shampoo, for example). Because of dietary restrictions, people were generally smaller than those living today. After all, Jesus Christs was a Jew who lived in the Middle East more than two thousand years ago. He spoke a different language and lived in a culture that in many ways was alien to our modern cultures. He had limited culinary experiences-a lack not only of variety in diet but also of quality and quantity (like fresh meat). He most likely would not have met our modern standard of a daily change of clean clothes. And his bathing habits, based on his own culture, would certainly not have been like our current obsession for cleanliness. His access to medical and dental care was limited, by our standards, and like most of his countrymen in Nazareth and Capernaum, he rarely experienced the Roman sanitation advances that could be found in Jerusalem or in other large cities of the empire. Most likely he was relatively short, compared to many men today, and had an olive complexion, angular features, prominent brows, brown eyes, black or brown hair, and a black or brown beard, although there might have been some recessive blue-eye, red-hair genes among ancient Jews.

What is the New Testament?

karenrose — Fri, 22 Feb 2008 02:22:20 +0000

The New Testament consists of twenty-seven books about Jesus of Nazareth and the spread of the "good news" about him beyond Galilee principally in the Mediterranean Basin. Written by various authors through the course of the first century AD, these books soon came to be regarded as authoritative and quickly acquired the status of scripture-on par with the writings of the Jewish scriptures (Hebrew Bible or Old Testament) that Jesus Christ had approved (see Luke 24-44). Some time elapsed however, between the death and resurrection of Jesus and the actual writing down of the texts that have become known as the New Testament. The books of the New Testament are divided and organized by genre or literary type: first, the four Gospels, telling the story of Jesus; next, Acts, a "historical" book about the spread of the message of Jesus through the ministry of selected apostles and missionaries; then twenty-one epistles or letters; and finally Revelation, a type of writing known as an apocalypse. Although the Gospels appear first in sequence in the New Testament, they were written after many of the letters. The term New Testament derives from "new covenant." In this context the books of the New Testament contains the story of how in and through Jesus of Nazareth a new covenant was revealed to Israel, replacing the "old covenant" recorded in the Jewish scriptures (hence Old Testament).

What is a parable?

karenrose — Fri, 22 Feb 2008 02:24:39 +0000

A parable, literally a comparison (Greek parabole), relates the essence of things rather than the ways things exist in fact. For that reason, parables transcend the limits of time and have meaning in an ever-changing world. The New Testament uses a loose definition of a parable when compared with the more restricted sense held by Greek thinkers. Instead, "parable" in the New Testament can describe an extended metaphor, an allegory, or a true narrative parable. The New Testament follows closely the tradition set forth in the Jewish scriptures (Hebrew or Old Testament) that a parable is anything that compares two objects to one another. "How can Satan cast out Satan?" as a parable (Mark 3:23), while using the same terminology to speak of the Parable of the Sower. The predominance of parables in the New Testament reveals that the parable was a favorite teaching method of Jesus Christ, providing the modern reader with a window into who he really was and how he viewed the world. Jesus preferred to speak of things as they would, could, and would be instead of directly instructing his disciples on how to handle an issue. Rarely did Jesus interpret his own parables (Matthew 13:36-43); he preferred that the task of interpretation be carried out by this disciples. For this reason, the parables offer an open invitation for interpretation to each generation who uses them. Without this continuing window of interpretation, the parables become historically confined and explicable for a determined moment in history. In the New Testament, the Gospel of Matthew contain more parables of Jesus Christ than any other source. Its author was apparently drawn to Jesus' teachings in parables. Unlike Mark, Luke, and John , Matthew not only records the parables but also gathered them into several concise collections (Matthew 13 and 25) with a distinct aim in mind.

What are the Passion Narratives?

karenrose — Fri, 22 Feb 2008 02:25:52 +0000

The Passion Narratives were some of the earliest oral or written accounts of the suffering and death of Jesus Christ. The term passion comes from the Latin for "suffering" (patior/passus) and is found in the King James Version of the Bible in Acts, "To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God" (Acts 1:3, emphasis added). Although scholars differ on where the Passion Narratives begin and end in the individual canonical Gospels, they usually agree that the material dealing with the period from Gethsemane through the Grave is included (see Matthew 26:36-27:66; Mark 14:32-15:47; Luke 22:39-23:56). In the Fourth Gospel the material found in John 18:1-19:42 is often associated with the Passion.

What is the Passion?

karenrose — Fri, 22 Feb 2008 02:29:36 +0000

"The passion of Jesus, more than other parts of the gospel story, cries out for a theological commentary. While the uninitiated can easily appreciate scenes of Jesus' ministry, in which he appears as compassionate healer and teacher, they will be less clear about what to make of a gruesome execution. The crucifixion made no sense to Jesus' own followers, who had to start rereading their scriptures in an effort to discover why the mighty prophet of God the one God raised from the dead, died an ignominious death." The Christian Century (9 March 2004), 5.

What is a pericope?

karenrose — Fri, 22 Feb 2008 02:30:44 +0000

Pericope is a Greek term meaning “cut around” that is used by scholars to refer to short sense units in the text of the Bible that are generally longer than the current verse divisions. A pericope is often equivalent to a King James Version paragraph division.

What are the Resurrection Narratives?

karenrose — Fri, 22 Feb 2008 02:32:22 +0000

The Resurrection Narratives are linked to the Passion Narratives and cover the resurrection appearance to Jesus Christ's disciples (see Matthew 28:1-20; Mark 16:1-20; Luke 24:1-53; John 20:1-15)

What are the Synoptic Gospels?

karenrose — Fri, 22 Feb 2008 02:33:13 +0000

Among the four canonical Gospels, Matthew, Mark and Luke are sometimes referred to as the "Synoptic Gospels." Literally, synoptic means "with the same eye" and refers to the fact that these Gospels share the same material and are closely related to each other.

What is the Parousia?

karenrose — Fri, 22 Feb 2008 02:34:42 +0000

The New Testament used the term in an eschatological sense to refer to the glorious return of Jesus Christ (see 1 Corinthians 15:23, "coming"). The Greek term means "being present" and was adopted for the state visit of a Roman emperor.

What is kerygma?

karenrose — Fri, 22 Feb 2008 02:35:53 +0000

The Greek term (kerygma) means "proclamation" and refers to the early preaching tradition about Jesus the Christ, particularly his salvific death and resurrection. The speeches of Peter and Paul in Acts and the letters attributed to them reveals traces of this tradition, which may have been important source material for the writers of the Gospels.

What is the New Testament Apocrypha?

karenrose — Fri, 22 Feb 2008 15:07:28 +0000

The Greek word apokrypha means "hidden writings." Clement of Alexandria uses it in this literal sense (Stromateis 1.15.69.9). But, for the most part, ancient Christian authors used it to refer to writings of their opponents, which they considered spurious. Clement says that his opponents "derived their doctrines from an apocryphal work. . . . where they have taken a sound doctrine and perversely misapplied it" (Stromateis 4.29). Ireneaus describes "apocryphal writings" as texts written by his opponents "who are ignorant of the Scriptures of truth" (Against Heresies 1.20.1). Tertullian refused to acknowledge teachings from the Shepherd of Hermas because it did not "find a place in the Divine canon" and "had been habitually judged by every council of Churches. . . among apocryphal and false (writing)" (On Modesty 10.6). The phrase New Testament Apocrypha was not used in antiquity. Instead, it is a modern umbrella title referring to a wide variety of Christian texts that ultimately were not included in the New Testament canon. For the most part, scholars follow the three categories of New Testament apocrypha used by Wilhelm Schneemelcher: 1) Gospels, which include non-biblical material about the life of Jesus; 2) writings related to the apostles; 3) apocalypses and related subjects.[1] Some of the apocryphal gospels, such as The Gospel of the Nazareans and The Gospel of the Ebionites are known today only because ancient Christian authors quoted them in their extant writings. Some, such as The Gospel of Thomas and The Gospel of Judas, were mentioned in ancient sources, but have only recently been discovered. Some texts, such as The Acts of Thomas, were used by both "orthodox" and "heterodox" groups. In recent years, scholars have reexamined the role the New Testament apocrypha for understanding ancient Christianity. The more traditional view has been to study them to determine what light they shed on the development of the Christian church, with particular attention to how they compare with the texts that were later canonized. However a recent growing trend is to study these texts in their own right and let them speak independently about the diversity of expressions concerning what it meant to be a Christian in antiquity. "About a dozen noncanonical gospels were known in the 2d century and . . . the evidence for these apocryphal writings compares quite well with the evidence for the canonical gospels. The attestations do not support a distinction between canonical and apocryphal gospels. Writings of both categories were used and are referred to quite early and often by the same writers." Helmut Koester is the John H. Morison Research Professor of Divinity and Win Research Professor of Ecclesiastical History at Harvard Divinity School. Helmut Koester, "Apocryphal and Canonical Gospels," Harvard Theological Review 73 (1980): 110. "The value in exerting effort to understand apocryphal literature is twofold: first, once we understand the compositional situation surrounding an apocryphal text, we can then ascertain its potential to preserve credible information about Jesus or the Church that He founded. Second, once we understand how the document impacted Christian communities, we can begin to discern the historical development of the Apostasy within those communities." Thomas Wayment is an Associate Professor of Ancient Scripture at Brigham Young University. Thomas A. Wayment, "False Gospels: An Approach to Studying the New Testament Apocrypha," in How the New Testament Came to Be (ed. Kent P. Jackson and Frank F. Judd, Jr.; Salt Lake City: Deseret Book, 2006), 294.

[1] See Wilhelm Schneemelcher, ed., New Testament Apocrypha, 2 vols. (rev. ed.; trans. R. McL. Wilson; Louisville, KY: Westminster/ John Knox Press, 1992).

What are the earliest accounts of Jesus' death and resurrection?

karenrose — Fri, 22 Feb 2008 15:13:12 +0000

If the books of the New Testament were printed in the order in which they were originally composed, Paul's letters would appear first. His earliest letters-1-2 Thessalonians, Galatians, 1-2 Corinthians, and Romans-were written sometime between A.D. 49 and 57 (perhaps even earlier for Galatians), before Matthew, Luke, and John were written and nearly contemporary with the Gospel of Mark. Therefore, the earliest written accounts of the Jesus Christ's last hours on earth-the Last Supper on Thursday, the fateful crucifixion on Friday, and the glorious resurrection on the first Easter Sunday-are found in Paul's letters.

The earliest explicit references to these events are found in Paul's first letter to the Corinthians, written about A.D. 57. Paul noted, "I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread: and when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come" (1 Corinthians 11:23-26). That was not all. Later in the same letter, Paul wrote to his readers, "I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures" (1 Corinthians 15:3-4).

This threefold aspect of the mission of Jesus Christ-that he died, was buried, and rose again-is echoed in many of Paul's other letters. These other references often represent only allusions and implicit references to the events fully detailed in the Gospel narrative. However, Paul's accounts provide written evidence demonstrating that an oral account of Jesus' life enjoyed a fairly wide circulation across the entire Mediterranean basin before the Gospels were recorded.

Nazareth

karenrose — Fri, 22 Feb 2008 19:06:50 +0000

Jesus of Nazareth

karenrose — Fri, 22 Feb 2008 19:07:19 +0000

Why is Jesus Christ associated with Nazareth? Nazareth, a small village in Upper Galilee, was the boyhood home of Jesus. Joseph and Mary, according to the New Testament, returned there sometime after Jesus' birth in Bethlehem, a small town in Judea in the south (Matthew 2:23). From Jesus' youth until he was thirty years of age, Nazareth was his home. During this period it was not uncommon for a person to be identified with the town where he or she was born or lived (see for example Luke 8:2 where Mary of Magdala is mentioned). As a result, Jesus Christ is identified with Nazareth some seventeen times in the New Testament as "Jesus of Nazareth." Even in his death, though he had left Nazareth nearly three years earlier, Jesus was identified with the small village off the main road in the hills of Galilee: "And Pilate wrote a title, and put it on the cross. And the writing was, Jesus of Nazareth the King of the Jews" (John 19:19). A few years later, following the Resurrection, Peter began to reach out beyond his Jewish people when he visited the Roman centurion, Cornelius, in Caesarea Maritima to share the "good news." In this momentous meeting, Peter began his famous sermon with the geographical identification of Jesus' boyhood home: "God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil, for God was with him" (Acts 10:38). As the missionary work of the disciples spread across the Mediterranean basin and the Near East, people well beyond the Holy Land learned about Jesus of Nazareth. In addition to the traditional name connection to a place, Matthew believed that Jesus' identification with Nazareth was already known by early Hebrew prophets, "He came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene." (Matthew 2:23). Nazareth as it may have appeared during the first century A.D. Used by permission, Balage Balogh. Nazareth's Place in the New Testament Story The Return of the King, [Matthew] 2:19-23 This third passage in Matthew 2 begins with the same structure as we find in the previous one about the flight into Egypt-the angel of the Lord appears to Joseph in a dream and gives a command to get up and take the child and his mother and go back to the land of Israel, to which command Joseph arises and does exactly as he is told (noting the parallel language in vv. 14 and 21). Going to Judea again was truly a good idea, since Herod's son Archelaeus was ruling there, and so having been warned of this in a dream, he withdrew to the "district" of Galilee, going to live in the small town of Nazareth. This, too, is seen as a fulfillment of Scripture, but notice that here prophets (plural) are referred to for the quotation "he shall be called a Nazarene." It has been difficult to find a Scripture or even a combination of Scriptures that match these words. One ingenious suggestion is that Isaiah 11:1 in the Hebrew lies in the background, which speaks of the NZR "branch" from the stump of Jesse, a reference to the messianic figure also referred to as Immanuel in Isaiah 7:14. In favor of this association is the fact that at Qumran, the "branch" in this passage was also interpreted messianically (1QH 6.15: 7.6-19). Though a different Hebrew word is used for branch, this same way of speaking of a messianic figure is found in Jeremiah 23:5; 33:15; Zechariah 3:8 and 6:12. What we are seeing here is indeed midrashic use of the Old Testament, and the combination of such Scriptural material with stories of Jesus, creatively woven together, has been called a midrashic haggadah, but it would be better called midrash and haggadah (narrative), for we have no reason to think the story itself is being embroidered except by the creative addition and handling of the Old Testament. Another suggestion is that Matthew has in mind the notion of being a Nazarite, which is the term substituted for "one set apart" or a "holy one unto the Lord" in the LXX (cf. Isa 4:3; Judg 13:5-7; 16:17). Jesus Christ then is seen as one holy unto God, a conclusion that might find support in Matthew 19:10-12 if Jesus is referring to himself. However, the usual characterization of Jesus as one who ate and drank with sinners and at weddings (cf. John 2 to Mark 1-3) does not comport with the notion that he took a Nazaritic vow. This suggestion then seems less likely than the connection with the branch oracle. On the surface of things, the impression left by this account is that Joseph and his family are moving to Nazareth for the first time. What is odd about this story is that of course, another son of Herod, Herod Antipas, was ruling in Galilee, so why would Galilee be better than Judea for the family? But then one must also ask why would Joseph move to such an out of the way town unless there were already family connections there. Or was it chosen precisely because in a town of 500-1,500 at the most, they would be able to disappear or become inconspicuous? It is a town nowhere mentioned in the Old Testament or in earlier Jewish sources, which may explain why the exegetical gymnastics were necessary to relate this move to Nazareth to the Old Testament. Though many scholars think it is difficult to reconcile this account with what Luke 2:39-40 says, which suggests that Jesus' family was originally from Nazareth, both accounts agree on this key point-that Jesus grew up in Nazareth and came to be called Jesus of Nazareth. It is interesting that one of the castes of priests settled there after the fall of Jerusalem in AD 70, which suggests that it was seen as a ritually pure place. Ben Witherington III, Matthew, (Macon: Smyth & Helwys Publishing, 2006) . 71-2 Ben Witherington III is Professor of New Testament Interpretation at Ashbury Theological in Wilmore, Kentucky. Cities, Towns and Village: Nazareth in Context Cities, as the dwelling places of elites, dominated the social and geographical landscape of Greco-roman antiquity. Elites built, controlled, and inhabited the cities. Caesarea and Jerusalem, of course, were major urban centers in Judea. Herod the Great constructed Caesarea to provide a port on the coast of Palestine and a monumental statement of loyalty to Caesar August. Major cities in the Galilee of Jesus included Sepphoris [modern Zippori] and Tiberias. These cities were founded by Herod Antipas and were the headquarters of Herodian officials. Not surprisingly, in view of the interest of the Jesus movement, they are never mentioned in the Gospels. Capernaum, Tarichese (Magdala), and Cana were administrative towns for fishing and agriculture. Peasants of the Galilean countryside lived in small villages like Nazareth or Nain. K.C. Hanson and Douglas E. Oakman, Palestine in the time of Jesus: Social Structures and social Conflicts (Minneapolis: Fortress Press, 1998), 116-117 K.C. Hanson has taught biblical studies at Episcopal Theological School and the School of Theology at Claremont, Creighton University and St. Olaf College Douglas E. Oakman is dean of Humanities and professor of Religion at Pacific Lutheran University, Tacoma, Washington

Ben Witherington III Photo

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Ben Witherington III Photo

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Did women follow Jesus?

admin — Thu, 20 Mar 2008 21:43:09 +0000

Yes! Jesus Christ had a high respect for women, often including them as positive role models of faith and dedication in his teaching and parables (see, for example, the widow of Zarephath who fed Elijah, Luke 4:25-26; and the woman who gave her two mites into the treasury, Mark 12:42-44). Although the New Testament accounts of the women who followed Jesus are limited in their number and scope, it is still clear that they played a role in Jesus Christ's ministry. From the very beginning, Mary, Elizabeth and Anna understood who the infant Jesus Christ was and testified of his ministry. Mary received angelic instruction that she would conceive a son who "will be called the Son of the Most High; and the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob for ever; and of his kingdom there will be no end" (Luke 1:31-33). Elizabeth, when the pregnant Mary visited her, "was filled with the Holy Spirit and she exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb!'" (Luke 1:42). Likewise Anna, when Mary and Joseph brought Jesus to the temple, saw the babe and "gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem" (Luke 2:38). Although we have no record of any further part Elizabeth and Anna may have played as followers of Jesus Christ, Mary is present at, and facilitates, Jesus' first miracle of turning the water into wine (John 2:1-11), at the cross where Jesus commends her to the apostle John (John 19:25-26), and is numbered among the Jerusalem members who met after Jesus' ascension (Acts 1:14). Throughout his mortal ministry, we also find a number of other women following Jesus Christ. As Luke begins his travel narrative he writes, "Soon afterward he [Jesus] went on through cities and villages, preaching and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom were seven demons had gone out, and Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others, who provided for them out of their means" (Luke 8:1-3). Mary Magdalene seems to have been the leader of the women disciples because she is always mentioned first in the lists of women (see also Mark 15:40, 47; 16:1; John 19:25). The description that these women "provided for them out of their means" indicates that they provided material sustenance for Jesus Christ during his journey. The word translated here as "provided" (diakone?) is, however, also used by Luke as a noun to describe the apostles' "ministry (diakonia) of the word" (Acts 6:4). This Lukan usage may suggest that the women also participated in the teaching of the word. These women disciples are also conspicuously present at Jesus' crucifixion and tomb, with Mary Magdalene being the first person to see the resurrected Jesus and the one to announce the resurrection to the disciples (John 19:11-18). In addition, the gospels describe a number of other women whose faith led them to seek Jesus Christ. The Syro-Phoenician woman, although a Gentile, implored Jesus to heal her daughter who was possessed with a demon. Her commitment to Jesus, despite the initial negative response by Jesus and his disciples, resulted in Jesus declaring, "O woman, great is your faith! Be it done for you as you desire." And her daughter was immediately healed (Matt. 15:21-28). The woman with an issue of blood for twelve years, reached out to touch Jesus' garment, even though she knew such an act would render him ritually unclean. Jesus, recognizing that "power had gone forth from him" immediately stopped and sought out the woman. He declared to her, "Daughter, your faith has saved (s?z?) you. Go in peace and be healed from your disease" (Mark 5:25-34). The unnamed woman who came to Simon's house loved Jesus greatly because he had forgiven her sins. She came and anointed Jesus' feet with her tears, wiped them with her hair, and anointed them with ointment. Jesus declared to her, "Your faith has saved you; go in peace" (Luke 7:36-50). Lastly, both the gospels of Luke and John also mention two sisters, Mary and Martha. John records, "Now Jesus loved Martha, and her sister [Mary], and [their brother] Lazarus" (John 11:5). Luke says that Martha received Jesus into her home during the travel narrative part of his gospel when Jesus was journeying to Jerusalem. Jesus went into that home fully expecting to be fed since he and his disciples relied upon the generosity of others during this journey (Luke 8:3; 9:58; 10:4). While staying in the home, Mary "sat at the Lord's feet, and listened to his teaching." Some manuscripts include a relative pronoun in the sentence which would then read, Mary "also sat at the Lord's feet," (italics added) indicating that Mary joined her sister in listening to Jesus. In John's gospel both sisters are prominent disciples. Martha, along with Peter, is a quintessential example of people who have testimonies of Jesus as the Christ. She declares, "I believe that you are the Christ, the Son of God who is coming to the earth" (John 11:27; cf. Peter's declaration in John 6:68-69). Mary shows her devotion to Jesus be attentively listening to his teaching (Luke 10:39) and by anointing his feet with expensive ointment and then wiping his feet with her hair (cf. the unnamed woman who performed a similar act of devotion in Luke 7:36-50). Although Judas criticizes her actions, "Jesus said, ‘Let her alone, let her keep it for the day of my burial. The poor you always have with you, but you do not always have me'" (John 12:7-8). After Jesus' death, women continued to play an active role in his Church. Lydia and Chloe may have been patrons of house churches in Philippi and Corinth (Acts 16:14-15; 1 Cor. 1:11). Luke records that a significant number of women joined the Church (Acts 5:14; 8:12; 17:4, 12). Priscilla participated alongside her husband Aquila in teaching the gospel to Apollos (Acts 18:24-26; see also Rom. 16:3; 1Cor. 16:19). Although at times Paul chastises women members of the Church for their behavior (1 Cor. 14:34-35; 1 Tim. 2:9-15), women do contribute through prayer and prophesying (1 Cor. 11:5; see also Acts 21:8-9), and it is a woman, Phoebe, "a servant of the Church which is at Cenchrea," to whom Paul entrusts the carrying of his pivotal letter to the Romans (Rom. 16:1-2). Ben Witherington III "Jesus' views of women and their roles do not fit neatly into any of the categories of His day. He was not a Qumranite, nor was he a traditional rabbi in these matters, though he had certain things in common with both groups. His use of women, both fictitious and real, as examples of faith for his followers, and His teaching on honouring parents, is not without precedent in rabbinic literature. His calling of men and women to radical commitment to God, in view of the inbreaking of the Kingdom, has certain affinities with the teachings of both John the Baptist and Qumran. Yet, on the whole, and especially in view of His Jewish context, Jesus appears to be a unique and sometimes radical reformer of the views of women and their roles that were commonly held among his people. Perhaps this is the very reason why the Third and Fourth Evangelists take pains to present various women as religious models for their audiences." Ben Witherington III, Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and their Roles as Reflected in His Earthly Life (Cambridge: Cambridge University Press, 1984), 126. Dr. Witherington III is Professor New Testament Interpretation at Asbury Theological Seminary in Wilmore, Kentucky.

Jesus the Christ

admin — Fri, 02 May 2008 16:28:00 +0000

It is a matter of history that, at or near the beginning of what has since come to be known as the Christian era, the Man Jesus, surnamed the Christ, was born in Bethlehem of Judea. The principal data as to His birth, life, and death are so well attested as to be reasonably indisputable; they are facts of record, and are accepted as essentially authentic by the civilized world at large. True, there are diversities of deduction based on alleged discrepancies in the records of the past as to circumstantial details; but such differences are of strictly minor importance, for none of them nor all taken together cast a shadow of rational doubt upon the historicity of the earthly existence of the Man known in literature as Jesus of Nazareth. As to who and what He was there are dissensions of grave moment dividing the opinions of men; and this divergence of conception and belief is most pronounced upon those matters to which the greatest importance attaches. The solemn testimonies of millions dead and of millions living unite in proclaiming Him as divine, the Son of the Living God, the Redeemer and Savior of the human race, the Eternal Judge of the souls of men, the Chosen and Anointed of the Father—in short, the Christ. Others there are who deny His Godhood while extolling the transcendent qualities of His unparalleled and unapproachable Manhood. To the student of history this Man among men stands first, foremost, and alone, as a directing personality in the world's progression. Mankind has never produced a leader to rank with Him. Regarded solely as a historic personage He is unique. Judged by the standard of human estimation, Jesus of Nazareth is supreme among men by reason of the excellence of His personal character, the simplicity, beauty, and genuine worth of His precepts, and the influence of His example and doctrines in the advancement of the race. To these distinguishing characteristics of surpassing greatness the devout Christian soul adds an attribute that far exceeds the sum of all the others—the divinity of Jesus Christ's origin and the eternal reality of His status as Lord and God. Christian and unbeliever alike acknowledge His supremacy as a Man, and respect the epoch-making significance of His birth. Jesus Christ was born in the meridian of time; and His life on earth marked at once the culmination of the past and the inauguration of an era distinctive in human hope, endeavor, and achievement. Christ's advent determined a new order in the reckoning of the years; and by common consent the centuries antedating His birth have been counted backward from the pivotal event and are designated accordingly. The rise and fall of dynasties, the birth and dissolution of nations, all the cycles of history as to war and peace, as to prosperity and adversity, as to health and pestilence, seasons of plenty and of famine, the awful happenings of earthquake and storm, the triumphs of invention and discovery, the epochs of man's development in godliness and the long periods of his dwindling in unbelief—all the occurrences that make history—are chronicled throughout Christendom by reference to the year before or after the birth of Jesus Christ. Jesus Christ's earthly life covered a period of thirty-three years; and of these but three were spent by Him as an acknowledged Teacher openly engaged in the activities of public ministry. He was brought to a violent death before He had attained what we now regard as the age of manhood's prime. As an individual He was personally known to but few; and His fame as a world character became general only after His death. Brief account of some of Christ's words and works has been preserved to us; and this record, fragmentary and incomplete though it be, is rightly esteemed as the world's greatest treasure. The earliest and most extended history of His mortal existence is embodied within the compilation of scriptures known as the New Testament; indeed but little is said of Him by secular historians of His time. Few and short as are the allusions to Christ made by non-scriptural writers in the period immediately following that of His ministry, enough is found to corroborate the sacred record as to the actuality and period of Christ's earthly existence. No adequate biography of Jesus as Boy and Man has been or can be written, for the sufficing reason that a fulness of data is lacking. Nevertheless, man never lived of whom more has been said and sung, none to whom is devoted a greater proportion of the world's literature. Jesus Christ is extolled by Christian, Mohammedan and Jew, by skeptic and infidel, by the world's greatest poets, philosophers, statesmen, scientists, and historian. Even the profane sinner in the foul, sacrilege of his oath acclaims the divine supremacy of Him whose name he desecrates. The Church of Jesus Christ of Latter-day Saints (Mormons) affirms her possession of divine authority for the use of the sacred name, Jesus Christ, as the essential part of her distinctive designation. In view of this exalted claim, it is pertinent to inquire as to what special or particular message the Mormon Church has to give to the world concerning the Redeemer and Savior of the race, and as to what she has to say in justification of her solemn affirmation, or in vindication of her exclusive name and title. As we proceed with our study, we shall find that among the specific teachings of the Church respecting the Christ are these: (1) The unity and continuity of Jesus Christ's mission in all ages—this of necessity involving the verity of His preexistence and foreordination. (2) The fact of His antemortal Godship. (3) The actuality of His birth in the flesh as the natural issue of divine and mortal parentage. (4) The reality of Christ's death and physical resurrection, as a result of which the power of death shall be eventually overcome. (5) The literalness of the atonement wrought by Him, including the absolute requirement of individual compliance with the laws and ordinances of His gospel as the means by which salvation may be attained. (6) The restoration of His Priesthood and the reestablishment of Jesus Christ's Church in the current age, which is verily the Dispensation of the Fulness of Times. (7) The certainty of His return to earth in the near future, with power and great glory, to reign in Person and bodily presence as Lord and King. James Talmage, Jesus the Christ.

Christ in the Premortal Life

admin — Fri, 02 May 2008 16:39:34 +0000

We affirm, on the authority of Holy Scripture, that the Being who is known among men as Jesus of Nazareth, and by all who acknowledge His Godhood as Jesus the Christ, existed with the Father prior to birth in the flesh; and that in the preexistent state He was chosen and ordained to be the one and only Savior and Redeemer of the human race. Foreordination implies and comprizes preexistence as an essential condition; therefore scriptures bearing upon the one are germane to the other; and consequently in this presentation no segregation of evidence as applying specifically to the preexistence of Christ or to His foreordination will be attempted. John the Revelator beheld in vision some of the scenes that had been enacted in the spirit-world before the beginning of human history. He witnessed strife and contention between loyalty and rebellion, with the hosts defending the former led by Michael the archangel, and the rebellious forces captained by Satan, who is also called the devil, the serpent, and the dragon. We read: "And there was war in heaven; Michael and his angels fought against the dragon; and the dragon fought and his angels" (Revelation 12:7; see also verses 8 and 9. In this struggle between unembodied hosts the forces were unequally divided; Satan drew to his standard only a third part of the children of God, who are symbolized as the "stars of heaven"; (Revelation 12:4; see also Doctrine and Covenants 29:36-38; and 76:25-27 the majority either fought with Michael, or at least refrained from active opposition,[Pg 7] thus accomplishing the purpose of their "first estate"; while the angels who arrayed themselves on the side of Satan "kept not their first estate", (Jude 1:6) and therefore rendered themselves ineligible for the glorious possibilities of an advanced condition or "second estate" (Pearl of Great Price, Abraham 3:26). The victory was with Michael and his angels; and Satan or Lucifer, theretofore a "son of the morning", was cast out of heaven, yea "he was cast out into the earth, and his angels were cast out with him" (Revelation 12:9). The prophet Isaiah, to whom these momentous occurrences had been revealed about eight centuries prior to the time of John's writings, laments with inspired pathos the fall of so great a one; and specifies selfish ambition as the occasion: "How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascent into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit" (Isaiah 14:12-15; compare Doctrine and Covenants 29:36-38; and 76:23-27). Justification for citing these scriptures in connection with our present consideration will be found in the cause of the great contention—the conditions that led to this war in heaven. It is plain from the words of Isaiah that Lucifer, already of exalted rank, sought to aggrandize himself without regard to the rights and agency of others. The matter is set forth, in words that none may misapprehend, in a revelation given to Moses and repeated through the first prophet of the present dispensation: "And I, the Lord God, spake unto Moses, saying: That Satan, whom thou hast commanded in the name of mine Only Begotten, is the same which was from the beginning, and he came before me, saying—Behold,[Pg 8] here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor. But, behold, my Beloved son, which was my Beloved and Chosen from the beginning, said unto me—Father, thy will be done, and the glory be thine forever. Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down; and he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice" (Pearl of Great Price, Moses 4:1-4; see also Abraham 3:27- 28).

James Talmage, Jesus the Christ.

Satan's Plan of Compulsion and Christ's Plan of Agency

admin — Fri, 02 May 2008 16:57:24 +0000

Prior to the placing of man upon the earth, how long before we do not know, Jesus Christ and Satan, together with the hosts of the spirit-children of God, existed as intelligent individuals, possessing power and opportunity to choose the course they would pursue and the leaders whom they would follow and obey. In that great concourse of spirit-intelligences, the Father's plan, whereby His children would be advanced to their second estate, was submitted and doubtless discussed. The opportunity so placed within the reach of the spirits who were to be privileged to take bodies upon the earth was so transcendently glorious that those heavenly multitudes burst forth into song and shouted for joy (Job 38:7). Satan's plan of compulsion, whereby all would be safely conducted through the career of mortality, bereft of freedom to act and agency to choose, so circumscribed that they would be compelled to do right—that one soul would not be lost—was rejected; and the humble offer of Jesus the First-born—to assume mortality and live among men as their Exemplar and Teacher, observing the sanctity of man's agency but teaching men to use aright that divine heritage—was accepted. The decision brought war, which resulted in the vanquishment of Satan and his angels, who were cast out and deprived of the boundless privileges incident to the mortal or second estate. In that august council of the angels and the Gods, the Being who later was born in flesh as Mary's Son, Jesus Christ, took prominent part, and there was He ordained of the Father to be the Savior of mankind. As to time, the term being used in the sense of all duration past, this is our earliest record of the Firstborn among the sons of God; to us who read, it marks the beginning of the written history of Jesus the Christ. Old Testament scriptures, while abounding in promises relating to the actuality of Christ's advent in the flesh, are less specific in information concerning His antemortal existence. By the children of Israel, while living under the law and still unprepared to receive the gospel, the Messiah was looked for as one to be born in the lineage of Abraham and David, empowered to deliver them from personal and national burdens, and to vanquish their enemies. The actuality of the Messiah's status as the chosen Son of God, who was with the Father from the beginning, a Being of preexistent power and glory, was but dimly perceived, if conceived at all, by the people in general; and although to prophets specially commissioned in the authorities and privileges of the Holy Priesthood, revelation of the great truth was given,(Psalm 25:1-4; Amos 3:7) they transmitted it to the people rather in the language of imagery and parable than in words of direct plainness. Nevertheless the testimony of the evangelists and the apostles, the attestation of the Christ Himself while in the flesh, and the revelations given in the present dispensation leave us without dearth of scriptural proof. In the opening lines of the Gospel book written by John the apostle, we read: "In the beginning was the Word, and the word was with God, and the word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made.... And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth"(John 1:1-3, 14; see also 1 John 1:1; 5: 7; Rev. 19:13; compare Doctrine and Covenants 93:1-17, 21). The passage is simple, precise and unambiguous. We may reasonably give to the phrase "In the beginning" the same meaning as attaches thereto in the first line of Genesis; and such signification must indicate a time antecedent to the earliest stages of human existence upon the earth. That the Word is Jesus Christ, who was with the Father in that beginning and who was Himself invested with the powers and rank of Godship, and that He came into the world and dwelt among men, are definitely affirmed. These statements are corroborated through a revelation given to Moses, in which he was permitted to see many of the creations of God, and to hear the voice of the Father with respect to the things that had been made: "And by the word of my power, have I created them, which is mine Only Begotten Son, who is full of grace and truth" (Pearl of Great Price, Moses 1:32, 33; see also Moses 2:5). John the apostle repeatedly affirms the preexistence of the Christ and the fact of His authority and power in the antemortal state (1 John 1:1-3; 2:13-14; 4:9; Rev. 3:14). To the same effect is the testimony of Paul (2 Tim. 1:9-10; Rom. 16:25; Eph. 1:4; 3:9, 11; Titus 1:2. See especially Rom. 3:25; and note the marginal rendering—"foreordained"—making the passage read: "Whom God hath foreordained to be a propitiation") and of Peter. Instructing the saints concerning the basis of their faith, the last-named apostle impressed upon them that their redemption was not to be secured through corruptible things nor by the outward observance of traditional requirements, "But with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you" (1 Peter 1:19-20). Even more impressive and yet more truly conclusive are the personal testimonies of the Savior as to His own pre-existent life and the mission among men to which He had been appointed. No one who accepts Jesus Christ as the Messiah can consistently reject these evidences of His eternal nature. When, on a certain occasion, the Jews in the synagogue disputed among themselves and murmured because of their failure to understand aright His doctrine concerning Himself, especially as touching His relationship with the Father, Jesus said unto them: "For I came down from heaven, not to do mine own will, but the will of him that sent me." And then, continuing the lesson based upon the contrast between the manna with which their fathers had been fed in the wilderness and the bread of life which He had to offer, He added: "I am the living bread which came down from heaven," and again declared "the living Father hath sent me." Not a few of the disciples failed to comprehend His teachings; and their complaints drew from Him these words: "Doth this offend you? What and if ye shall see the Son of man ascend up where he was before?" (John 6:38, 51, 57, 61, 62). To certain Jews, wrapped in the mantle of racial pride, boastful of their descent through the lineage of Abraham, and seeking to excuse their sins through an unwarranted use of the great patriarch's name, our Lord thus proclaimed His own preeminence: "Verily, verily, I say unto you, Before Abraham was, I am" (John 8:58; see also John 17:5, 24; and compare Exo. 3:14) The fuller significance of this remark will be treated later; suffice it in the present connection to consider this scripture as a plain avowal of our Lord's seniority and supremacy over Abraham. But as Abraham's birth had preceded that of Jesus Christ by more than nineteen centuries, such seniority must have reference to a state of existence antedating that of mortality. When the hour of His betrayal was near, in the last interview with the apostles prior to His agonizing experience in Gethsemane, Jesus Christ comforted them saying: "For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world again, I leave the world, and go to the Father" (John 16:27, 28; see also John 13:3). Furthermore, in the course of upwelling prayer for those who had been true to their testimony of His Messiahship, He addressed the Father with this solemn invocation: "And this is the life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father glorify thou with thine own self with the glory which I had with thee before the world was" (John 17:3-5, 24, 25). Book of Mormon scriptures are likewise explicit in proof of the preexistence of the Christ and of His foreappointed mission. One only of the many evidences therein found will be cited here. An ancient prophet, designated in the record as the brother of Jared, (see Christ's Premortal Life) once pleaded with the Lord in special supplication: "And the Lord said unto him, Believest thou the words which I shall speak? And he answered, Yea, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie. And when he had said these words, behold, the Lord shewed himself unto him, and said, Because thou knowest these things, ye are redeemed from the fall: therefore ye are brought back into my presence; therefore I shew myself unto you. Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have light, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters. And never have I shewed myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image? Yea, even all men were created in the beginning, after mine own image. Behold, this body, which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit, will I appear unto my people in the flesh" (Book of Mormon, Ether 3:11-16. See also 1 Nephi 17:30; 19:7; 2 Nephi 9:5; 11:7; 25:12; 26:12; Mosiah 3:5; 4:2; 7:27; 13:34; 15:1; Alma 11:40; Hela. 14:12; 3 Nephi 9:15). The main facts attested by this scripture as having a direct bearing upon our present subject are those of the Christ manifesting Himself while yet in His antemortal state, and of His declaration that He had been chosen from the foundation of the world as the Redeemer. Revelation given through the prophets of God in the present dispensation is replete with evidence of Jesus Christ's appointment and ordination in the primeval world; and the whole tenor of the scriptures contained in the Doctrine and Covenants may be called in witness. The following instances are particularly in point. In a communication to Joseph Smith the prophet, in May, 1833, the Lord declared Himself as the One who had previously come into the world from the Father, and of whom John had borne testimony as the Word; and the solemn truth is reiterated that He, Jesus Christ, "was in the beginning, before the world was", and further, that He was the Redeemer who "came into the world, because the world was made by him, and in him was the life of men and the light of men." Again, He is referred to as "the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh." In the course of the same revelation the Lord said: "And now, verily I say unto you, I was in the beginning with the Father and am the firstborn" (Doctrine and Covenants 93:1-17, 21). On an earlier occasion, as the modern prophet testifies, he and an associate in the priesthood were enlightened by the Spirit so that they were able to see and understand the things of God—"Even those things which were from the beginning before the world was, which were ordained of the Father, through his Only Begotten Son, who was in the bosom of the Father, even from the beginning, of whom we bear record, and the record which we bear is the fulness of the gospel of Jesus Christ, who is the Son, whom we saw and with whom we conversed in the heavenly vision" (Doctrine and Covenants 76:13, 14). The testimony of scriptures written on both hemispheres, that of records both ancient and modern, the inspired utterances of prophets and apostles, and the words of the Lord Himself, are of one voice in proclaiming the preexistence of the Christ and His ordination as the chosen Savior and Redeemer of mankind—in the beginning, yea, even before the foundation of the world. James Talmage, Jesus the Christ

The Need for a Redeemer

admin — Fri, 02 May 2008 17:08:44 +0000

In a previous post, we have shown that the entire human race existed as spirit-beings in the primeval world, and that for the purpose of making possible to them the experiences of mortality this earth was created. They were endowed with the powers of agency or choice while yet but spirits; and the divine plan provided that they be free-born in the flesh, heirs to the inalienable birthright of liberty to choose and to act for themselves in mortality. It is undeniably essential to the eternal progression of God's children that they be subjected to the influences of both good and evil, that they be tried and tested and proved withal, "to see if they will do all things whatsoever the Lord their God shall command them" (Job 38:7). Free agency is an indispensable element of such a test. The Eternal Father well understood the diverse natures and varied capacities of His spirit-offspring; and His infinite foreknowledge made plain to Him, even in the beginning, that in the school of life some of His children would succeed and others would fail; some would be faithful, others false; some would choose the good, others the evil; some would seek the way of life while others would elect to follow the road to destruction. He further foresaw that death would enter the world, and that the possession of bodies by His children would be of but brief individual duration. He saw that His commandments would be disobeyed and His law violated; and that men, shut out from His presence and left to themselves, would sink rather than rise, would retrograde rather than advance, and would be lost to the heavens. It was necessary that a means of redemption be provided, whereby erring man might make amends, and by compliance with established law achieve salvation and eventual exaltation in the eternal worlds. The power of death was to be overcome, so that, though men would of necessity die, they would live anew, their spirits clothed with immortalized bodies over which death could not again prevail. Let not ignorance and thoughtlessness lead us into the error of assuming that the Father's foreknowledge as to what would be, under given conditions, determined that such must be. It was not His design that the souls of mankind be lost; on the contrary it was and is His work and glory, "to bring to pass the immortality and eternal life of man."* Nevertheless He saw the evil into which His children would assuredly fall; and with infinite love and mercy did He ordain means of averting the dire effect, provided the transgressor would elect to avail himself thereof (Psalm 25:14; Amos 3:7). The offer of the firstborn Son to establish through His own ministry among men the gospel of salvation, and to sacrifice Himself, through labor, humiliation and suffering even unto death, was accepted and made the foreordained plan of man's redemption from death, of his eventual salvation from the effects of sin, and of his possible exaltation through righteous achievement.

* "The Father of souls has endowed His children with the divine birthright of free agency; He does not and will not control them by arbitrary force; He impels no man toward sin; He compels none to righteousness. Unto man has been given freedom to act for himself; and, associated with this independence, is the fact of strict responsibility and the assurance of individual accountability. In the judgment with which we shall be judged, all the conditions and circumstances of our lives shall be considered. The inborn tendencies due to heredity, the effect of environment whether conducive to good or evil, the wholesome teachings of youth, or the absence of good instruction—these and all other contributory elements must be taken into account in the rendering of a just verdict as to the soul's guilt or innocence. Nevertheless, the divine wisdom makes plain what will be the result with given conditions operating on known natures and dispositions of men, while every individual is free to choose good or evil within the limits of the many conditions existing and operative."—Great Apostasy, p. 21.

James Talmage, Jesus the Christ

The Fall and Atonement of Jesus Christ

admin — Fri, 02 May 2008 17:39:24 +0000

Let not ignorance and thoughtlessness lead us into the error of assuming that the Father's foreknowledge as to what would be, under given conditions, determined that such must be. It was not His design that the souls of mankind be lost; on the contrary it was and is His work and glory, "to bring to pass the immortality and eternal life of man" (Moses 1:39). Nevertheless He saw the evil into which His children would assuredly fall; and with infinite love and mercy did He ordain means of averting the dire effect, provided the transgressor would elect to avail himself thereof. The offer of the firstborn Son to establish through His own ministry among men the gospel of salvation, and to sacrifice Himself, through labor, humiliation and suffering even unto death, was accepted and made the foreordained plan of man's redemption from death, of his eventual salvation from the effects of sin, and of his possible exaltation through righteous achievement. In accordance with the plan adopted in the council of the Gods, man was created as an embodied spirit; his tabernacle of flesh was composed of the elements of earth. He was given commandment and law, and was free to obey or disobey—with the just and inevitable condition that he should enjoy or suffer the natural results of his choice. Adam, the first man placed upon the earth in pursuance of the established plan, and Eve who was given unto him as companion and associate, indispensable to him in the appointed mission of peopling the earth, disobeyed the express commandment of God and so brought about the "fall of man", whereby the mortal state, of which death is an essential element, was inaugurated. It is not proposed to consider here at length the doctrine of the fall; for the present argument it is sufficient to establish the fact of the momentous occurrence and its portentous consequences. The woman was deceived, and in direct violation of counsel and commandment partook of the food that had been forbidden, as a result of which act her body became degenerate and subject to death. Adam realized the disparity that had been brought between him and his companion, and with some measure of understanding followed her course, thus becoming her partner in bodily degeneracy. The man and the woman had now become mortal; through indulgence in food unsuited to their nature and condition and against which they had been specifically warned, and as the inevitable result of their disobeying the divine law and commandment, they became liable to the physical ailments and bodily frailties to which mankind has since been the natural heir. Those bodies, which before the fall had been perfect in form and function, were now subjects for eventual dissolution or death. The arch-tempter through whose sophistries, half-truths and infamous falsehoods, Eve had been beguiled, was none other than Satan, or Lucifer, that rebellious and fallen "son of the morning", whose proposal involving the destruction of man's liberty had been rejected in the council of the heavens, and who had been "cast out into the earth", he and all his angels as unbodied spirits, never to be tabernacled in bodies of their own. As an act of diabolic reprisal following his rejection in the council, his defeat by Michael and the heavenly hosts, and his ignominious expulsion from heaven, Satan planned to destroy the bodies in which the faithful spirits—those who had kept their first estate—would be born; and his beguilement of Eve was but an early stage of that infernal scheme. Death has come to be the universal heritage; it may claim its victim in infancy or youth, in the period of life's prime, or its summons may be deferred until the snows of age have gathered upon the hoary head; it may befall as the result of accident or disease, by violence, or as we say, through natural causes; but come it must, as Satan well knows; and in this knowledge is his present though but temporary triumph. But the purposes of God, as they ever have been and ever shall be, are infinitely superior to the deepest designs of men or devils; and the Satanic machinations to make death inevitable, perpetual and supreme were provided against even before the first man had been created in the flesh. The atonement to be wrought by Jesus the Christ was ordained to overcome death and to provide a means of ransom from the power of Satan. As the penalty incident to the fall came upon the race through an individual act, it would be manifestly unjust, and therefore impossible as part of the divine purpose, to make all men suffer the results thereof without provision for deliverance. Moreover, since by the transgression of one man sin came into the world and death was entailed upon all, it is consistent with reason that the atonement thus made necessary should be wrought by one. "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned ... Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." So taught the apostle Paul; and, further: "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive" (Romans 5:12-18). The atonement was plainly to be a vicarious sacrifice, voluntary and love-inspired on the Savior's part, universal in its application to mankind so far as men shall accept the means of deliverance thus placed within their reach. For such a mission only one who was without sin could be eligible. Even the altar victims of ancient Israel offered as a provisional propitiation for the offenses of the people under the Mosaic law had to be clean and devoid of spot or blemish; otherwise they were unacceptable and the attempt to offer them was sacrilege. Jesus Christ was the only Being suited to the requirements of the great sacrifice: 1—As the one and only sinless Man; 2—As the Only Begotten of the Father and therefore the only Being born to earth possessing in their fulness the attributes of both Godhood and manhood; 3—As the One who had been chosen in the heavens and foreordained to this service. What other man has been without sin, and therefore wholly exempt from the dominion of Satan, and to whom death, the wage of sin, is not naturally due? Had Jesus Christ met death as other men have done—the result of the power that Satan has gained over them through their sins—His death would have been but an individual experience, expiatory in no degree of any faults or offenses but His own. Christ's absolute sinlessness made Him eligible, His humility and willingness rendered Him acceptable to the Father, as the atoning sacrifice whereby propitiation could be made for the sins of all men. What other man has lived with power to withstand death, over whom death could not prevail except through his own submission? Yet Jesus Christ could not be slain until His "hour had come", and that, the hour in which He voluntarily surrendered His life, and permitted His own decease through an act of will. Born of a mortal mother He inherited the capacity to die; begotten by an immortal Sire He possessed as a heritage the power to withstand death indefinitely. He literally gave up His life; to this effect is His own affirmation: "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again" ( John 10:17-18). And further: "For as the Father hath life in himself; so hath he given to the Son to have life in himself" (John 5:26). Only such a One could conquer death; in none but Jesus the Christ was realized this requisite condition of a Redeemer of the world. What other man has come to earth with such appointment, clothed with the authority of such foreordination? The atoning mission of Jesus Christ was no self-assumption. True, He had offered Himself when the call was made in the heavens; true, He had been accepted, and in due time came to earth to carry into effect the terms of that acceptance; but He was chosen by One greater than Himself. The burden of His confession of authority was ever to the effect that He operated under the direction of the Father, as witness these words: "I came down from heaven, not to do mine own will, but the will of him that sent me" (John 6:38). Through the atonement accomplished by Jesus Christ—a redeeming service, vicariously rendered in behalf of mankind, all of whom have become estranged from God by the effects of sin both inherited and individually incurred—the way is opened for a reconciliation whereby man may come again into communion with God, and be made fit to dwell anew and forever in the presence of his Eternal Father. This basal thought is admirably implied in our English word, "atonement," which, as its syllables attest, is at-one-ment, "denoting reconciliation, or the bringing into agreement those who have been estranged" (New Standard Dictionary). The effect of the atonement may be conveniently considered as twofold: 1—The universal redemption of the human race from death invoked by the fall of our first parents; and, 2—Salvation, whereby means of relief from the results of individual sin are provided. The victory over death was made manifest in the resurrection of the crucified Christ; He was the first to pass from death to immortality and so is justly known as "the first fruits of them that slept" (1 Cor. 15:20). That the resurrection of the dead so inaugurated is to be extended to every one who has or shall have lived is proved by an abundance of scriptural evidence. Following our Lord's resurrection, others who had slept in the tomb arose and were seen of many, not as spirit-apparitions but as resurrected beings possessing immortalized bodies: "And the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many" (Matt. 27:52, 53). Those who thus early came forth are spoken of as "the saints"; and other scriptures confirm the fact that only the righteous shall be brought forth in the earlier stages of the resurrection yet to be consummated; but that all the dead shall in turn resume bodies of flesh and bones is placed beyond doubt by the revealed word. The Savior's direct affirmation ought to be conclusive: "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.... Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" (John 5:25-29). The doctrine of a universal resurrection was taught by the apostles of old, as also by the Nephite prophets; and the same is confirmed by revelation incident to the present dispensation. Even the heathen who have not known God shall be brought forth from their graves; and, inasmuch as they have lived and died in ignorance of the saving law, a means of making the plan of salvation known unto them is provided. "And then shall the heathen nations be redeemed, and they that knew no law shall have part in the first resurrection" (Doctrine and Covenants 45:54). Jacob, a Nephite prophet, taught the universality of the resurrection, and set forth the absolute need of a Redeemer, without whom the purposes of God in the creation of man would be rendered futile. His words constitute a concise and forceful summary of revealed truth directly bearing upon our present subject: "For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen, they were cut off from the presence of the Lord; wherefore it must needs be an infinite atonement; save it should be an infinite atonement, this corruption could not put on incorruption. Wherefore, the first judgment which came upon man, must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more. O the wisdom of God! his mercy and grace! For behold, if the flesh should rise no more, our spirits must become subject to that angel who fell from before the presence of the eternal God, and became the devil, to rise no more. And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents; who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder, and all manner of secret works of darkness. O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit. And because of the way of deliverance of our God, the Holy One of Israel, this death, of which I have spoken, which is the temporal, shall deliver up its dead; which death is the grave. And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel. O how great the plan of our God! For on the other hand, the paradise of God must deliver up the spirits of the righteous, and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all men become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh; save it be that our knowledge shall be perfect" (2 Nephi 9:6-13). The application of the atonement to individual transgression, whereby the sinner may obtain absolution through compliance with the laws and ordinances embodied in the gospel of Jesus Christ, is conclusively attested by scripture. Since forgiveness of sins can be secured in none other way, there being either in heaven or earth no name save that of Jesus Christ whereby salvation shall come unto the children of men, every soul stands in need of the Savior's mediation, since all are sinners. "For all have sinned and come short of the glory of God", said Paul of old, and John the apostle added his testimony in these words: "If we say that we have no sin we deceive ourselves, and the truth is not in us." Who shall question the justice of God, which denies salvation to all who will not comply with the prescribed conditions on which alone it is declared obtainable? Christ is the author of eternal salvation unto all them that obey him, and God "will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil" (Rom. 2:6-9). Such then is the need of a Redeemer, for without Him mankind would forever remain in a fallen state, and as to hope of eternal progression would be inevitably lost. The mortal probation is provided as an opportunity for advancement; but so great are the difficulties and the dangers, so strong is the influence of evil in the world, and so weak is man in resistance thereto, that without the aid of a power above that of humanity no soul would find its way back to God from whom it came. The need of a Redeemer lies in the inability of man to raise himself from the temporal to the spiritual plane, from the lower kingdom to the higher. In this conception we are not without analogies in the natural world. We recognize a fundamental distinction between inanimate and living matter, between the inorganic and the organic, between the lifeless mineral on the one hand and the living plant or animal on the other. Within the limitations of its order the dead mineral grows by accretion of substance, and may attain a relatively perfect condition of structure and form as is seen in the crystal. But mineral matter, though acted upon favorably by the forces of nature—light, heat, electric energy and others—can never become a living organism; nor can the dead elements, through any process of chemical combination dissociated from life, enter into the tissues of the plant as essential parts thereof. But the plant, which is of a higher order, sends its rootlets into the earth, spreads its leaves in the atmosphere, and through these organs absorbs the solutions of the soil, inspires the gases of the air, and from such lifeless materials weaves the tissue of its wondrous structure. No mineral particle, no dead chemical substance has ever been made a constituent of organic tissue except through the agency of life. We may, perhaps with profit, carry the analogy a step farther. The plant is unable to advance its own tissue to the animal plane. Though it be the recognized order of nature that the "animal kingdom" is dependent upon the "vegetable kingdom" for its sustenance, the substance of the plant may become part of the animal organism only as the latter reaches down from its higher plane and by its own vital action incorporates the vegetable compounds with itself. In turn, animal matter can never become, even transitorily, part of a human body, except as the living man assimilates it, and by the vital processes of his own existence lifts, for the time being, the substance of the animal that supplied him food to the higher plane of his own existence. The comparison herein employed is admittedly defective if carried beyond reasonable limits of application; for the raising of mineral matter to the plane of the plant, vegetable tissue to the level of the animal, and the elevation of either to the human plane, is but a temporary change; with the dissolution of the higher tissues the material thereof falls again to the level of the inanimate and the dead. But, as a means of illustration the analogy may not be wholly without value. So, for the advancement of man from his present fallen and relatively degenerate state to the higher condition of spiritual life, a power above his own must cooperate. Through the operation of the laws obtaining in the higher kingdom man may be reached and lifted; himself he cannot save by his own unaided effort. A Redeemer and Savior of mankind is beyond all question essential to the realization of the plan of the Eternal Father, "to bring to pass the immortality and eternal life of man"; and that Redeemer and Savior is Jesus the Christ, beside whom there is and can be none other (Moses 1:39).

James Talmage, Jesus the Christ

Finding Peace in Jesus Christ

admin — Fri, 02 May 2008 18:58:00 +0000

Jesus Christ is the author of peace, the Prince of Peace. In this learning laboratory of mortality, we find that peace comes as we put Him first in our lives. We come to know that He lives, that Christ truly paid the price of our sins, our poor vision, our weaknesses, by suffering personally for each one of them, and that He has become our Advocate with the Father through Christ's atoning sacrifice, to enable us, lift us, save us, and redeem us. He alone can bring peace to us through the gift of His Spirit. The Savior's words are literal and are for you and I: "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." (John 14: 27). Jesus Christ wants us to have rest and as we feel His love, we do feel guided along the "still waters." We can feel this even in the torrent of trial and the slashing winds of stormy seas at various times in our lives. When we think God has turned His back on us, wonder how or why He could allow a certain innocent suffering or emotional pain, we can find out that He is always facing us. He never turns away. He never abandons us; He never causes harm or injury, but He sometimes allows evil that others do to run its course, that the wicked may be judged and because no one can be forced to be His follower and friend. Those who willfully inflict evil will suffer until they repent. While Christ's mercy is perfect, the demand of justice reach through this life and into the next. Usurping agency, even if it means taking away all the consequences of evil, would undermine the plan for your and my eternal happiness. There is no such thing as "forced good." If we are prodded to obey at every turn, we would never grow. We would be spiritual and emotional robots going through the motions in charlatan fashion in life. Since the plan is bigger and better than that, so too is the risk and the occurrence of suffering. All of this, though, will be overcome by the Savior. If you're wondering how near Jesus Christ is in your specific trial, reflect for a moment on these words by Truman Madsen, Mormon educator:

"No amount of mortal abuse can quench the divine spark. If you only knew who you are and what you did and how you earned the privileges of mortality, and not just mortality but of this time, this place, this dispensation, and the associates that have been meant to cross and intertwine with your lives; if you knew now the vision you had then of whatat this trial, this probation (what in my bitter moments I call this spook alley) of mortality could produce; if you knew the latent infinite power that is locked up and hidden for your own good now--if you knew these things you would never again yield to any of the pudowns that are a dime a dozen in our culture today. Everywhere....the denial of the worth and dignity of man." (Truman Madsen, The Highest in Us, Bookcraft, 1978, p.12.)

If you don't know who Jesus Christ is, if you've been taught He is just a man, if you have wonderings and stirrings within you, we invite you to take a closer look at His life, His gospels, His teachings, and to ask God if Jesus is not His Son, through whom you can find all you need for happiness. I testify that He is the answer if you are seeking to find peace. He is your Advocate. Knowing Jesus Christ is within your reach. "In an increasingly unjust world, to survive and even to find happiness and joy, no matter what comes, we must make our stand unequivocally with the Lord" (James E. Faust, apostle, Ensign, Nov. 2004, 18.)

Reflections of Christ

admin — Mon, 05 May 2008 19:24:21 +0000

Reflections of Christ

heather — Mon, 05 May 2008 20:11:32 +0000

[flashvideo filename=http://www.christ.org/wp-content/uploads/2008/05/slideshow.flv width=468 image=wp-content/uploads/2008/05/baptism.jpg /]

Courtesy of Mark Mabry

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admin — Tue, 06 May 2008 23:50:50 +0000

The Hard Sayings of Jesus

admin — Wed, 07 May 2008 19:30:23 +0000

The Gospel narratives often highlighted the people's reactions to Jesus Christ's words, including Mark's insight that they were often "amazed" or "astonished" (Mark 1:22, 27). John recalled the reaction to the Bread of Life Sermon delivered in Capernaum when Jesus declared that he was the "living manna" and that all must "eat his flesh and drink his blood," noting that many of Jesus' disciples responded, "This is an hard saying; who can hear it? (John 6:60; emphasis added). Apparently, for many, this was the straw that broke the proverbial camel's back because, as John noted, "From that time many of his disciples. . . walked no more with him" (John 6:66). This was the only time Jesus Christ said something that was a "hard saying" for his audience. In another setting, Jesus prefaced his remarks by indicating that "all men cannot receive this saying" (Matthew 19:11) as he talked about dedication to the kingdom. Not only did those who lived during Jesus' ministry find some of his sayings difficult to understand or to live but also succeeding generations have found something "hard" in the sayings of Jesus Christ, sayings that have often baffled readers and symied commentators who have attempted to soften or explain what Jesus said. Perhaps above all else, they represent a personal teaching method of Jesus, who clearly presented part of his message using hyperbole: "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God" (Matthew 19:24)." "Think not that I am come to send peace on earth; I came not to send peace, but a sword" (Matthew 10:34). "Another of his disciples said unto him, Lord suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury the dead" (Matthew 8:21). "All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother's womb; and there are some eunuchs, which were made eunuchs of men; and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it" (Matthew 19:11-12). "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matthew 5:48). Following the Bread of Life Sermon when many of his disciples walked away from him, Jesus Christ asked the Twelve if they would go away also. Peter, speaking for the group, asked, "To whom shall we go? thou hast the words of eternal life" (John 6:67-68). Although showing a very human side of the Lord, Jesus' question challenged the audience of the first century as it does the modern audience. Richard Neitzel Holzapfel, Eric D. Huntsman, Thomas A. Wayment, Jesus Christ and the World of the New Testament, 2006, Deseret Book Company, Salt Lake City, Utah, p. 48.

What Did Jesus Teach About the Law of Moses?

admin — Thu, 08 May 2008 16:12:18 +0000

The New Testament portrays Joseph and Mary, the mother of Jesus Christ, as observant Jews (Luke 2:22-24). Luke reveals that Jesus was raised according to the customs of the people (Luke 2:41-42). We assume, therefore, that Jesus observed the Law of Moses as an obedient and faithful son of the Law. During his mortal ministry, Jesus Christ often quoted from the Jewish scriptures—from the Law, the Prophets and the Psalms ( Luke 4:4, 8, 12). During his famous Sermon on the Mount Jesus taught, “Think not that I am come to destroy the Law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled” (Matthew 5:17-18). Like other Jewish religious leaders and teachers of his day, Jesus challenged the people of Israel to live the heart and purpose of the Law of Moses; condemning hypocrisy (Matthew 15:3-9). Jesus Christ believed the Ten Commandments were at the very heart of the Law; the fundamental summation of humankind's obligation to God and to others for all time (Matthew 19:16-19). When asked which one was the greatest of commandments of the Ten, Jesus said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Matthew 22:36-40). In this Jesus Christ provides humankind a powerful and clear set of principles rooted firmly in the Law of Moses that should govern individual and collective behavior--to act honorably and caringly to those we meet along the journey of life.

What is the Second Coming?

karenrose — Thu, 08 May 2008 18:20:51 +0000

Jesus Christ came to earth as a mortal being in the meridian of time. He taught the gospel, bestowed divine authority, organized the Church, and suffered and died as an infinite atoning sacrifice for the sins of the world. He stated that He would come again, would return not as the meek and lowly Nazarene but as the Lord of Sabaoth, the Lord of Hosts, the Lord of Armies. Jesus Christ's Second Coming is thus spoken of as His coming "in glory"-meaning, in His true identity as the God of all creation, the Redeemer and Judge. His Second Coming is described as both great and dreadful-great for those who have been true and faithful and therefore look forward to Jesus Christ's coming, and dreadful to those who have done despite to the spirit of grace and who therefore hope against hope that He will never return. The Second Coming in glory is in fact "the end of the world," meaning the end of worldliness, the destruction of the wicked (Joseph Smith-Matthew 1:4, 31). At this coming the wicked will be destroyed, the righteous quickened and caught up to meet Him, and the earth transformed from a fallen telestial orb to a terrestrial, paradisaical sphere. We will live and move about among new heavens and new earths. The Second Coming will initiate the millennial reign. Sperry Symposium Classics, Religious Studies Center, Brigham Young University, 2004, p. 202.

Does Christ Himself Know When He Will Come?

karenrose — Thu, 08 May 2008 19:15:44 +0000

The question comes up occasionally, perhaps because of what is stated in the gospel of Mark: "Heaven and earth shall pass away; but my words shall not pass away. But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father" (Mark 13:31-32; emphasis added). the phrase "neither the Son" is not found in Matthew or Luke. Jesus Christ knows all things; He possesses the fulness of the glory and power of the Father (see Doctrine & Covenants 93:16-17). Surely He knows when He will return. if He did not know the exact day or time of His return in glory when the Olivet prophecy was uttered, then certainly after His Resurrection and glorification He came to know. It is worth noting that the Joseph Smith Translation of this verse omits the disputed phrase. Sperry Symposium Classics, Brigham Young University, Religious Studies Center, 2004, p. 201.

Will All Be Suprised and Caught Unaware at the Second Coming?

admin — Thu, 08 May 2008 19:31:17 +0000

The scriptures speak of the Master returning as a "thief in the night" (1 Thessalonians 5:2). It is true that no mortal man has known, does now know, or will yet know the precise day of the Lord's second advent. That is true for prophets and Apostles as well as the rank and file of society and the Church. The Lord did not reveal to Joseph Smith the precise day and time of His coming (Doctrine and Covenants 130:14-17). Elder M. Russell Ballard, speaking to students at Brigham Young University, observed:

"I am called as one of the Apostles to be a special witness of Christ in these exciting, trying times, and I do not now when He is going to come again. As far as I know, none of my brethren in the Council of the Twelve or even in the First Presidency knows. And I would humbly suggest to you, my young brothers and sisters, that if we do not know, then nobody knows, no matter how compelling their arguments or how reasonable their calculations. I believe when the Lord says 'no man' knows, it really means that no man knows. You should be extremely wary of anyone who claims to be an exception to divine decree."

On the other hand, [Mormons] are promised that if they are in tune with the Spirit, they can know the time and the season. The Apostle Paul chose the descriptive analogy of a pregnant woman about to deliver. She may not know the exact day or hour when the birth is to take place, but one thing she knows for sure: it will be soon. It must be soon! The impressions and feelings and signs within her own body so testify. in that day, surely the Saints of the most High, the members of the body of Jesus Christ, will be pleading for the Lord to deliver the travailing earth, to bring an end to corruption and degradation, to introduce an era of peace and righteousness. And those who give heed to the words of scripture, and especially to the living oracles, will stand as the "children of light, and the children of the day," those who "are not of the night, nor of darkness" (1 Thessalonians 5:2-5). In a modern revelation the Savior declared: "And again, verily I say unto you, the coming of the Lord draweth nigh and it overtaketh the world as a thief in the night--therefore, gird up your loins, that you many be the children of light and that day shall not overtake you as a thief" (Doctrine and Covenants 106:4-5; emphasis added).

Sperry Symposium Classics, Religious Studies Center, Brigham Young University, p. 204.

The Enabling Power of the Atonement

admin — Fri, 09 May 2008 16:57:02 +0000

In the October 1995 general conference of the Church of Jesus Christ of Latter-day Saints (sometimes known as The 'Mormon' Church), President Boyd K. Packer, [modern apostle], said:

[Except for] the very few who defect to perdition, there is no habit, no addiction, no rebellion, no transgression, no apostasy, no one exempted from the promise of complete forgiveness. That is the promise of the atonement of Christ ("The Brilliant Morning of Forgiveness," Ensign, Nov. 1995, 20).

Clearly the atonement has the power to redeem us from sin and the effects of the Fall. But the Atonement has the power to enable us. To enable means "to make able; give power, means, or ability; make competent" (Webster's Unabridged DIctionary, 1989, s.v. "enable"). The redemptive power of the Atonement which is activated by faith in Jesus Christ, makes us powerful, able, competent and holy. It is the power that compensates when we do our best and still fall short. It is the power that magnifies our abilities, allowing us to achieve beyond our own natural capacity. It is the power that enables us to keep trying even when we feel like giving up. It is the power by which we are "born again" (John 3:3) and become perfect (John 17:23). Our goal is not just to become clean. Our goal is to become like God! We cannot do that by ourselves. C.S. Lewis said:

When I was a child I often had [a] toothache, and I knew that if I went to my mother she would give me something which would deaden the pain for that night and let me get to sleep. But I did not go to my mother--at least, not till the pain became very bad. . . . I did not doubt she would give me the aspirin; but I knew she would do something else. I knew she would take me to the dentist next morning. I could not get what I wanted out of her without getting something more, which I did not want. I wanted immediate relief from pain but I could not get it without [also going to the dentist]. Our Lord is like the dentist. . . . Dozens of people go to Him to be cured of some one particular sin which they are ashamed of . . . or which is obviously spoiling daily life. . . . Well, He will cure it all right, but He will not stop there. That may be all you asked; but if you once call Him in, He will give you the full treatment. . . . 'Make no mistake,' He says, 'if you let Me, I will make you perfect. The moment you put yourself in My hands, that is what you are in for. Nothing less, or other, than that. You have [free will], and if you choose, you can push Me away. But if you do not push Me away, understand that I am going to see this job through. . . . I will never rest, nor let you rest, until you are literally perfect--until my Father can say without reservation that He is well pleased with you, as He said He was well pleased with me.' And yet--this is the other equally important side of it--this Helper who will, in the long run, be satisfied with nothing less than absolute perfection, will also be delighted with the first feeble, stumbling effort you make tomorrow to do the simplest duty.

Like the redemptive power of the Atonement, the enabling power is made possible by the grace of God. We can, by our sins, spiritually disable ourselves. But we cannot, without His help, become spiritually enabled. He is the source, the "outlet," of the power. If we accept His atonement and let our will be swallowed up in His, we can "plug into" that unfailing source of power and strength. Sperry Symposium Classics, 2006, Brigham Young University & Deseret Book, 169-170.

What Did Jesus Teach About Prayer?

admin — Mon, 12 May 2008 16:23:39 +0000

The New Testament authors, who provide the earliest reliable information about Jesus of Nazareth, noted that Jesus Christ often prayed during his life, especially at critical points in his ministry (Luke 5:16; 9:28). Additionally, the Gospels also provide information about what Jesus taught about prayer. For example, Jesus told his disciples, “And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened” (Luke 11:9-10). This is a glorious promise, one that applies moment by moment, hour by hour, day by day. It is understated, and perhaps by some, underexamined and underutilized. Prayer is the means by which we develop our relationship with God and the Savior, and by which he is enabled to offer the additional assistance he freely loves to give. Prayer is the conduit to God's power, his perspective, and his peace. It is the antidote to pride, for it speaks of our reliance on the Savior and his sacrifice as we pray in his name, and through his merits. In one of his many parables, identified often as the “Parable of the Unjust Judge,” Jesus Christ taught, “men ought to always to pray, and not to faint” (Luke 18:1). In that parable, a woman asks for redress from an avenger. She does not tire in her pleas and eventually the judge responds. We are encouraged to continue in prayer, knowing that God knows the reason for his perfectly timed responses. In some cases, when our wills are aligned with God's, other processes are at work that affect our lives and answers come when it is most beneficial for us and when it offers the most chance of spiritual healing for others. Jesus followed this parable with another, the “Parable of the Pharisee and Publican” (Luke 18:9-14). In this memorable one, Jesus Christ asked his hearers to question their motives in prayer; indicating that prayer in and of itself does not matter, but the condition of our heart is central to whether or not prayers are effectual. During his last visit to Jerusalem, Jesus Christ identified the central Jewish institution, the Temple, as “My house” and indicated that it should be “called of all nations the house of prayer” (Mark 11:17). Mark also noted that Jesus taught, “And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses” (Mark 11:25). He added that the disciples should not “for pretense make long prayers” (Mark 12:40). Matthew provides a similar overview of Jesus Christ’s teaching on prayer when he recorded, “And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in he synagogues and in the corners of the streets, that they may be seen of men” (Matthew 6:5). He added, “But when ye pray, use not vain repetitions, as the heathen do” (Matthew 6:7), providing a nuance to his earlier teachings of the Parable of the Unjust Judge for men and women to pray often and “not to faint” (see above). During his last evening with the disciples, Jesus told them, “Pray that ye enter not into temptation” (Luke 22:40). He emphasized it again only moments later when he found them sleeping, “And said unto them, Why sleep ye? Rise and pray, lest ye enter into temptation” (Luke 22:46). By example and by precept Jesus Christ taught that prayer was important and that God listens and answers prayers. Additionally, Jesus taught that a proper attitude and a pure motive was essential when addressing God if one was to be blessed by praying.

The Redemptive Power of the Atonement

admin — Mon, 12 May 2008 20:51:17 +0000

The Fall of Adam brought into the world both physical death, which is the separation of the spirit from the body (James 2:26), and spiritual death, separation from God or alienation from the things of God (Alma 12:32). The Atonement of Christ redeems, or ransoms, us from the effects of the Fall. "Redemption," Bruce R. McConkie taught, is of two kinds: conditional and unconditional" (Mormon Doctrine, 2d ed., Bookcraft, 1966, 623.) Unconditional redemption provides two free gifts to mankind. The first unconditional gift is that all who ever have or ever will live in mortality will be redeemed from physical death through the Resurrection, because Jesus "taste[d] death for every man" (Hebrews 2:9). John recorded the Savior's own testimony that all "shall come forth; they who have done good, in the resurrection of the just; and they who have done evil, in the resurrection of the unjust (Inspired Version, John 5:29). Whether just or unjust, all will be raised with an immortal body, never again subject to death or the pains, sicknesses, and fatigues of the mortal body (Alma 11:41-45). I came to appreciate that blessing as a teenager. My father suffered from the effects of diabetes, including the loss of sight in the last two years of his life. Although I experienced a great loss when he died during my senior year in high school, I felt peace knowing his spirit would one day be reunited with a perfect physical body that would be free from the physical afflictions he had suffered in this life. I rejoiced to know his passing had restored his sight and that he could see his family for the first time in more than two years. "Jesus said . . . I am come into this world, that they which see not might see" (John 9:39). The second unconditional blessing of the Atonement is expressed in our second article of faith: "We believe that men will be punished for their own sins, and not for Adam's transgression." Although each of us is certainly influenced by the Fall of Adam (that is, we all experience pain, suffering, sickness, and death), the infinite mercy of Christ prevents us from being punished for Adam's transgression or the sins of anyone else. We may suffer because of the sins of another, but that suffering does not occur as a punishment imposed by God. For God to punish one person for the sins of another would not be just. John recoded the words of Jesus: "The Father . . . hath committed all judgment unto the Son" (John 5:22) and "my judgment is just" (John 5:30). Redemption from physical death is unconditional, but redemption from spiritual death is not. "Conditional redemption," Bruce McConkie said, "is synonymous with exaltation or eternal life. It comes by the grace of God coupled with good works and includes redemption from the effects of both the temporal and spiritual fall" (Mormon Doctrine, 623). We alienate ourselves from God and die spiritually through sin. And because of sin, John reasoned, all have need of the Atonement (1 John 1:8). John further explained that the Atonement provides redemption from spiritual death upon conditions of repentance and subsequent obedience and makes spiritual rebirth possible (John 3:3-5, 8:51). "If any man sin and repent," John testified, "we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world" (JST, 1 John 2:1-2). . . The word atonement means literally to reconcile or to set at one--one with God. Jesus, who was one with the Father, mediates a reconciliation between God and whereby we are "brought again into communion with [the Father], and [are] made able to live and advance as a resurrected being in the eternal worlds." (James E. Talmage in Hugh B. Brown, The Abundant Life, 1965, 315). By so doing, Jesus Christ, the "author and finisher of our faith" answers the ends of the law, thus bringing about our eternal happiness, which is the end or the "object and design of our existence" (Teachings of the Prophet Joseph Smith, 1976, 255). . . Conditional repentance requires that we repent fully of all our sins. The repentance that brings complete forgiveness requires suffering. Spencer W. Kimball said: "There can be no forgiveness without real and total repentance, and there can be no repentance without punishment" The unrepentant sinner must pay the full price of sin ("To Bear the Priesthood Worthily," Ensign, 1975, 78). . . . Can the repentant sinner escape suffering entirely, or is he still subject to part of the demands of justice? Can the repentant sinner satisfy the demands of justice by his own suffering, by his own works of repentance? Dallin H. Oaks, [an apostle of the Lord], answered these questions. He said:

Do these [verses] mean that a person who repents does not need to suffer at all because the entire punishment is borne by the Savior? [No, they mean] that the person who repents does not need to suffer "even as" the Savior suffered for that sin. Sinners who are repenting will experience some suffering, but, because of their repentance and because of the Atonement, they will not experience the full . . . extent of [suffering] the Savior [did] for that sin. . . . The suffering that impels a transgressor toward repentance is his or her own suffering. Bu the suffering that satisfies the demands of justice for all repented transgressions is the suffering of our Savior and Redeemer. . . . Some transgressors . . . [ask] "Why must I suffer at all? . . . Now that I have said I am sorry, why can't you just give me mercy and forget about this?" . . . The repentant transgressor must be changed, and the conditions of repentance, including confession and personal suffering, are essential to accomplish that change. To exempt a transgressor from those conditions would deprive him of the change necessary for his salvation" ("What Think Ye of Christ, Ensign, November 1988, 67).

New Creatures in Christ

admin — Mon, 12 May 2008 21:36:09 +0000

Paul taught that to come unto Jesus Christ is to enter a new realm of existence, a spiritual realm. It is to forsake death and come unto life, to put away evil and darkness and learn to walk in righteousness and light. "Know ye not," Paul asked the Romans, "that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Romans 6:3-6). The new life in Christ entails a new energy, a new dynamism, a new source of strength and power. That power is Jesus Christ. So often people go through the motion, do good and perform their duties but find little satisfaction in doing so. One Christian writer offered this thought:

There are few things quite so boring as being religious, but there is nothing quite so exciting as being a Christian! Most folks have never discovered the difference between the one and the other, so that there are those who sincerely try to live a life they do not have, substituting religion for God, Christianity for Christ, and their own noble endeavors the energy, joy, and power of the Holy Spirit. In the absence of reality, they can only grasp at ritual, stubbornly defending the latter in the absence of the former, lest they be found with neither! They are lamps without oil, cars without gas, and pens without ink, baffled at their own impotence in the absence of all that alone can make man functional; for man was so engineered by God that the presence of the Creator within the creature is indispensable to His humanity. Christ gave Himself for us to give Himself to us! His presence puts God back into the man! He came that we might have life--God's life! There are those who have a life they never live. They have come to Christ and thanked Him only for what He did, but do not live in the power of who He is. Between the Jesus who "was" and the Jesus who "will be" they live in a spiritual vacuum, trying with no little zeal to live for Christ a life that only He can live in and through them (W. Ian Thomas, Classic Christianity, 1989, foreward.)

The disciples of Jesus must strive to do what is right. They should do their duty in the Church and in the home, even when they are not eager to do so. They cannot just leave the work of the kingdom to others because they have not been changed and reborn. But that doesn't mean they must always remain that way. Each of us may change; we can change; we should change; and it is the Lord who will change us. Coming unto Jesus Christ entails more than being cleansed, as important as that is. It entails being filled. We speak often of the importance of being cleansed, or sanctified. It is to have the Holy Spirit, who is not only a revelator but a sanctifier, remove filth and dross from our souls. We refer to this process as a baptism by fire. To be cleansed is essential, but to stop there is to stop short of great blessings. Paul present the idea of (in a sense) nailing ourselves to the cross of Jesus Christ--nailing our old selves, the old man of sin. He wrote: "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me" (Galatians 2:20). This is a new life in Jesus Christ.

01-abide-with-me_pachebels-canon

karenrose — Thu, 15 May 2008 17:16:42 +0000

James Conlee Sunday

Click here to listen to James Conlee "More Holiness Give Me"

karenrose — Thu, 15 May 2008 17:22:44 +0000

James Conlee, "In Humility our Savior"

karenrose — Thu, 15 May 2008 17:23:51 +0000

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karenrose — Thu, 15 May 2008 17:24:57 +0000

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karenrose — Thu, 15 May 2008 17:26:08 +0000

07-there-is-a-green-hill-far-away

karenrose — Thu, 15 May 2008 17:27:03 +0000

James Conlee, "Beautiful Savior"

karenrose — Thu, 15 May 2008 17:28:14 +0000

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karenrose — Thu, 15 May 2008 17:29:07 +0000

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karenrose — Thu, 15 May 2008 17:38:10 +0000

James Conlee, "Abide with Me"

karenrose — Thu, 15 May 2008 17:52:09 +0000

James Conlee, "More Holiness Give Me"

karenrose — Thu, 15 May 2008 17:52:47 +0000

03-in-humility-our-savior1

karenrose — Thu, 15 May 2008 17:53:39 +0000

05-lead-kindly-light1

karenrose — Thu, 15 May 2008 17:54:13 +0000

07-there-is-a-green-hill-far-away1

karenrose — Thu, 15 May 2008 17:54:50 +0000

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karenrose — Thu, 15 May 2008 17:55:37 +0000

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karenrose — Thu, 15 May 2008 17:56:10 +0000

Music About Jesus Christ

karenrose — Thu, 15 May 2008 17:57:00 +0000

James Conlee, "Abide with Me" James Conlee, "More Holiness Give Me " Jame Conlee, "In Humility Our Savior" James Conlee "Lead Kindly Light" James Conlee, "There Is A Green Hill Far Away" James Conlee, "Beautiful Savior" James Conlee, "Amazing Grace"

Why did Jesus astonish people?

admin — Thu, 15 May 2008 18:09:59 +0000

The Gospels often describe people's reactions to Jesus Christ as being “astonished” or “amazed” (Mark 1:22, 27). Generally, people would not have been able to distinguish Jesus from other first century Jewish men based simply on his physical appearance as he began his ministry. The initial reaction to Jesus Christ was not, therefore, based on what he looked like. Only later did people begin to recognize him and distinguish him from others as his fame spread throughout the land. Mark highlights two events at the beginning of his narrative revealing the reason people reacted with amazement as they often did when encountering the Son of Man and hearing his words. When Jesus Christ taught in the synagogue in Capernaum for the first time, Mark noted, the people “were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes” (Mark 1:22; emphasis added). The second event happened just after he finished teaching on that memorable day, “There was in their synagogue a man with an unclean spirit” (Mark 1:23). Jesus Christ “rebuked” the spirit and it “cried with a loud voice” and “came out of him.” Mark concluded, “And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? What new doctrine is this? For with authority commandeth he even the unclean spirits, and they do obey him” (Mark 1: 26-27; emphasis added). Although Jesus lived in a first century Jewish setting, drawing from his environment and culture many metaphors and allusions as he taught, there was, nevertheless, something “astonishing” about how he taught. Mark emphasized, “he taught them as one that had authority.” Jesus Christ did not quote from dead rabbis or famous teachers, as was the case with many others. Instead, Jesus provided his own commentary-- thereby claiming authority to provide the correct interpretation and meaning of the scriptures on his own. This was a spiritual novelty and anomaly. Additionally, as noted above, Jesus’ ministry also was revealed in power; “astonishing” the people as “he healed many that were sick of divers diseases, and cast out many devils” (see Mark 1:34). This healing ministry was one of the defining aspects of Jesus Christ’s service to humankind. It was remembered “how God anointed Jesus of Nazareth with the Holy Ghost and with power; who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Acts 10:38).

Why did Jesus leave Nazareth?

admin — Fri, 16 May 2008 15:34:10 +0000

The Gospels provide some possible hints why Jesus left the village of his youth as he began his ministry. Jesus Christ was associated with Nazareth through his entire ministry. Even at the end, Pilate placed above his cross a sign, “Jesus of Nazareth the King of the Jews” (John 19:19; emphasis added). He is associated with Nazareth at some point. Joseph and Mary (Jesus’ mother) moved to Nazareth, a small village in Galilee a few years after Jesus’ birth in Bethlehem in Judea (Matthew 2:19-23) where he apparently lived until he appeared on the Jordan River to be baptized by John the Baptist. Luke does indicate that Jesus Christ ventured beyond this village at least once, when he was twelve years old to travel with his parents, family, and friends to the Holy City of Jerusalem (Luke 2:42-51). The Gospels, as noted above, are silent on what happen next except that Jesus Christ “went down with [Joseph and Mary], and came to Nazareth, and was subject to them. . . . And Jesus increased in wisdom and stature, and in favour with God and man” (Luke 2:51-52). More than fifteen years pass before the next event recorded about his life is mentioned (Luke 3:23). It was at the time that John preached in the wilderness of Judea and baptized at the Jordan River. Each Gospel notes that Jesus came to John and was baptized. The Synoptic Gospels also note that Jesus Christ was then lead by the Spirit into the wilderness, where he was tempted. Sometime after these events, Jesus Christ appeared once again in Nazareth—the village of his youth. Of course, the Gospels do not provide a day-by-day account of his ministry. As a result, reconstructing Jesus’ life is challenging, especially since the Gospels only preserve a few precious days and weeks of his life during what appears to have been a three-year period of his mortal ministry. Any arguments from silence are weak arguments, so caution is required. Luke noted, “And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the Sabbath day, and stood to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written:

"The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of the sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord" (Luke 4:16-19).

Jesus Christ then announced to family, friends and neighbors, “This day is this scripture fulfilled in your ears” (Luke 4:21). The people were shocked. As Jesus continued, the people grew angry and apparently took him out of the synagogue and out of the village with the intent to throw him down some cliff (Luke 4:2-27). Luke concludes, “But he passing through the midst of them went his way”—apparently, never to return again (Luke 4:30). The Gospels agree that Jesus Christ moved to Capernaum, a much larger town on the northwest shore of the Sea of Galilee, about fourteen miles from Nazareth (see for example, Mark 1:14-21). All of the reasons for this move, if there were more than one, are not specifically addressed in any Gospel narrative. They may have included a desire to find a more convenient mission center that Capernaum could provide. Jesus may have been invited to move to Capernaum by Peter and Andrew or James and John—a move that provided some temporal support for his mission. Certainly, the main reason why Jesus Christ left Nazareth was that he felt compelled to do so because the community, including some family and friends, rejected his Messianic claims and in angry threaten his life (see Luke 4:16-30).

Welcome to Jesus.Christ.org

karenrose — Sat, 17 May 2008 15:22:01 +0000

[flashvideo filename=http://www.christ.org/wp-content/uploads/2008/05/slideshow.flv width=468 image=wp-content/uploads/2008/05/baptism.jpg /]

Reflections of Christ Slideshow courtesy of Mark Mabry. Post a comment here.

We hope this website encourages you in your spiritual journey to know Jesus Christ, wherever you may find yourself along life's path. The Savior's invitation applies to each of us to come unto Him and to learn of Him and strive to follow Him. This site is intended to assist each of us in taking additional steps in that direction. This is not an official website of The Church of Jesus Christ of Latter-day Saints. For the official site, please visit www.lds.org. On Jesus.Christ.org, we hope you'll find posts that speak about who Christ really is, who He has revealed Himself in ancient and modern times, to be--even the Savior of the World, the Son of God, with sits at the right hand of God, and who knows each of us and is personally involved in our lives. We hope you come to know Him as your personal Advocate, who atoned for each of us and who stands in a position to plead our cause before the Father and to intercede in our daily lives through his grace and power. This site will include music, multi-media representations of the Savior, through which we invite you to feel the Spirit and to recognize the Savior's closeness. Our forums on Christ.org are intended as a place for you to join with others in conversation about who the Savior is, how He impacts your life, and to reach out to others who may have questions about Him or the reality of His atoning sacrifice. We invite thoughtful questions from honest seekers and followers. This is a site to which you can refer your friends and family of any faith--including those who may not be Christian--and, as well, any who may be asking what Mormons believe about Jesus Christ. Your comments and feedback on this site are welcome. Please feel free to contact us.

heather — Sat, 17 May 2008 15:28:06 +0000

Contact

heather — Sat, 17 May 2008 15:33:23 +0000

Please send us your personal story, questions, or comments using the form below.

sound

admin — Tue, 20 May 2008 21:52:05 +0000

Are Jews responsible for Jesus’ death?

karenrose — Fri, 23 May 2008 15:26:43 +0000

No. Jesus Christ was crucified. Crucifixion was a Roman punishment, not a Jewish punishment. Additionally, it should not be forgotten that Jesus Christ was a Jew. His mother and disciples were all Jews. They, of course, were not responsible for Jesus’ death. Large numbers of Jews living beyond Galilee and Judea never met or heard of Jesus Christ. They obviously were not responsible for Jesus’ execution, which they did not have any say or knowledge about during their lifetime. Most first century Jews were totally unaware of his life and ministry and, therefore, had nothing to do with his death and were, therefore, not responsible for the actions of a few individuals (Judas—who handed him over to the arresting officers; the officers who handed him over to the Jewish High priest; Caiaphas—who handed him over to the Roman governor; and Pilate, who handed him over to the Roman execution squad). Of course, Jews living before the first century and those living after the first century had nothing to do with the tragic events on that fateful Friday so long ago in Jerusalem. In Galilee and Judea, many Jews were sympathetic to his message to “the least, last and the lost.” His enemies were afraid of the Jewish crowds who heard him and followed him (Mark 14:1-2). Many Jews who met him thought he was a righteous teacher, a healer, even a prophet (Matthew 16:13-14). Others believed he was the long-expected anointed servant—the Messiah. Even among the Jewish leadership in Jerusalem, there were those who believed Jesus Christ was sent from God (see John 19:39; cf. John 3:1). Following his death, many Jews continued to accept Jesus’ message and became ardent disciples (see Acts 2:41; 4:4). Eventually, the completely Jewish-Christian Church opened its doors to Gentiles (see Acts 10) who joined in such large numbers that they became the majority by the end of the first century. Only much later, did Gentile-Christians begin to assign blame to the Jews as a nation, forgetting that all of the heroes and heroines of the Gospels they so admired (Simeon, Anna, Mary Magdalene, John the Baptist, Martha, and Lazarus) were observant Jews who believed that Jesus Christ was the Jewish Messiah. Additionally, these people also forgot that Jesus himself prayed, “Father, forgive them; for they know not what they do (Luke 23:34). The New Testament does not assign corporate responsibility to Romans, Gentiles, or Jews. It provides the story of a cruel Roman governor and a rather small collaborating Jewish leadership who conspired to get rid of Jesus because he was so popular among the Jews living in Galilee and Judea in the first century.

What does BC and AD have to do with Jesus?

admin — Fri, 23 May 2008 15:37:01 +0000

The most popular calendar in use throughout the world today is known as the Gregorian or Western calendar established in 1582. It is based on the assumption that Jesus Christ was born on the year 1. Those years before the birth of Jesus are designated as BC and those years following his birth are designated AD. ? Dinoysius first proposed the use of BC and AD around 525. It took many centuries before all Christian Western countries finally adopted the system, but it was finally incorporated in the Gregorian or Western calendar. In English, BC refers to “Before Christ.” However, AD does not refer to “After Death,” as many assume. Rather, AD represents the Latin words, Anno Domini which mean “year of the Lord” or more properly “Anno Domini Nostri Iesus Christi” (the year of our Lord Jesus Christ), referring to the birth of Jesus Christ. ? According to this way of identifying a date, the year 435 BC represent the year 435 before the birth of Jesus Christ. A date of AD 1776 represents “in the year of our Lord Jesus Christ 1776.” Increasingly, among secular western societies including those in the United States, Canada, Australia, New Zealand and the United Kingdom, the AD is often left out and only a date is noted, such as 2008, instead of AD 2008. ? Today, the Western calendar is almost universally used in business, political and secular settings even though other cultures and individuals do not accept Jesus Christ as Lord. For their own religious and cultural life they often use other calendars systems. For example, the Jewish calendar begins with the presumed year before creation 3761 BC); the Muslim calendar begins with the presumed year of Muhammad’s departure from Mecca for Medina (AD 622). The Chinese calendar is used by many Asians to determine such holidays as the New Year. ? Nevertheless, since the Western calendar is used as the day-to-day working calendar in most of the world, helping coordinate transportation departures and arrivals, business meetings and other such secular activates, there has been a movement to adopt a neutral system that replaces BC with BCE (Before the Common Era) and AD with CE (Common Era) making the use of the calendar religiously impartial. Thus, AD 2008 is 2008 CE or 689 BC becomes 689 BCE. ? Ironically, scholars argue that Dinoysius was wrong in his calculations regarding the year of Jesus’ birth. According to reliable historical sources, Jesus Christ was born sometime between 4 and 6 BC. In this sense, the use of BC and AD has no religious significance as a way of marking the beginning of a new epoch with the birth of God’s unique Son, since it is based on a mistaken calculation of that event in the sixth century AD.

Was Jesus’ tomb empty?

admin — Fri, 23 May 2008 17:59:43 +0000

The four Gospels are consistent in their report that some of Jesus’ disciples found his tomb empty on the first day of the week (see Matthew 28:6; Mark 16:6; Luke 24:3; and John 20:1-2). No one during the first or second centuries suggested that Jesus Christ had not been buried in a tomb following his death by crucifixion. Such a counter-argument has risen only in the past few years among a few select scholars who question the historical reliability of the Gospel accounts. During the first and second centuries, the controversy regarding the empty tomb centered on how it had become empty, not whether or not Jesus Christ had been buried. As Matthew reports, “And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, Saying, Say ye, His disciples came by night, and stole him away while we slept. . . . So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day” (Matthew 28:12-15). Stealing bodies from graves was well known in antiquity and was the most plausible alternative explanation to the one offered by the disciples: “Ye men of Israel, hear these words; Jesus of Nazareth a man approved of God. . . Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. . . . This Jesus hath God raised up, wherefore we all are witnesses” (Acts 2:22-24, 32). Jesus Christ’s disciples, the Roman soldiers who had been hired to guard the tomb, and the Jewish leaders who were aware of Jesus’ prophecies about rising from the grave knew that the tomb was empty. They only disagreed on what happen early in the morning on the first day of the week at his tomb outside the city walls of Jerusalem.

Why are Mormons interested in the Dead Sea Scrolls?

admin — Sat, 24 May 2008 21:14:07 +0000

Like many Jews and other Christians, Latter-day Saints (Mormons) were excited when news spread of the discovery of ancient Jewish texts near the Dead Sea beginning in 1947. Eventually, eleven caves yielded their treasures—manuscripts dating from about 200 BC through AD 66; collected, copied and made by a group of Jews living in anticipation of a cosmic conflict between the "sons of light" and the "sons of darkness." These manuscripts, including numerous fragments, are known today collectively as the Dead Sea Scrolls (DSS). At first, like many lay people, sensational stories about the content of the scrolls and related conspiracy theories about their suppression caught the attention of some Latter-day Saints. Rumors and misinformation about the scrolls spread rapidly in the popular media and found an attentive audience. Eventually, as competent scholars cautiously and methodically completed their work, Latter-day Saints and others learned that the scrolls were in fact a real treasure even though most, if not all of the sensational stories about them proved not to be true. In the end, the scrolls are considered to be the most important archeological find in the twentieth century. They reveal much about the period just before and during the ministry of Jesus Christ; including information on one of the Jewish groups that flourished at the time, the Essenes. More importantly, the scrolls provide the oldest extant copies of the Hebrew Bible, except for the book of Ester; allowing scholars to study how the books of the Bible was transmitted. In addition, copies of ancient Biblical commentaries and Aramaic translations (the common language of the first century Jews living in Judea and Galilee) were also discovered—providing insights about how some Jews during the time understood and interpreted the Old Testament. Because the scrolls also include writings not included in the Hebrew Bible canon (which was established at the end of the first century AD), including the earliest copies of books from the Apocrypha and other Jewish texts, such as the book of Enoch, the scrolls also reveal something about attitudes regarding the nature and composition of the Jewish sacred library. Mormons have not only been interested in the scholarly reports about the scrolls but have actively participated in scroll research. For example, four Brigham Young University (BYU) professors served as editors of volumes in the official publication series, Discoveries in the Judean Wilderness. Additionally, BYU funded and participated in various collaborative efforts to preserve, record, and interpret the significance of the scrolls.

Finding the Messiah Today

admin — Thu, 29 May 2008 02:12:17 +0000

Now, . . . what do men and women find when they discover the true Messiah? Finding the Messiah is the greatest of all discoveries. If we were to discuss the most important thing about Jesus the Messiah, what would it be? If we were to go home today to our families and say, "We have found the Messiah!" what would we say about Him? What is the most important thing about Him that we could tell another person? Would it be His height or weight, the color of His hair, the style of His clothes, the tone of His voice? Everything about Jesus Christ is important any any true detail or concept would be worth knowing, but what would be the single most important thing to find out about Him? I could answer that with my own opinion, but let us take a cue from what the scriptures say about Christ. I think it can be summarized in John 3:16, "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." While that is the central concept, it takes a considerable amount of study to know what that one verse means. I'll tell you what I have discovered about the Messiah that I have learned from the scriptures and the whisperings of the Holy Ghost. The greatest message about Jesus Christ is that He has conquered death--both spiritual and physical death. He is literally the light and the life of the world (Doctrine and Covenants 10:70). We are given a plan discussion of the redeeming role of the Savior in the following scriptures: From Paul: "For as in Adam all die, even so in Christ shall all be made alive" (1 Corinthians 15:22). From Jacob, [prophet of ancient America]:

For it behooveth the great Creator that he suffereth himself to become subject unto man in the flesh, and die for all men, that all men might become subject unto him. For as death hath passed upon all men, to fulfill the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord.

Wherefore, it must needs be an infinite atonement--save it should be an infinite atonement this corruption could not put on incorruption. Wherefore, the first judgment which came upon man must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more.

O the wisdom of God, his mercy and grace! For behold, if the flesh should rise no more our spirits must become subject to that angel who fell from before the presence of the Eternal God, and became the devil, to rise no more. And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the father of lies, in misery, like unto himself (2 Nephi 9:5-9). . . .

Do we understand that Jesus Christ made payment with His blood in order for mercy to satisfy justice? No other person, no human being, could redeem us; the redemption could be made only by a God, as explained by Amulek [prophet of ancient America]:

Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it.

For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made. For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made. For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice. Now there is not any man that can sacrifice his own blood which will atone for the sins of another. Therefore there can be nothing which is short of an infinite atonement which will suffice for the sis of the world. Therefore, it is expedient that there should be a great and last sacrifice. And that great and last sacrifice will be the Son of God, yea, infinite and eternal (Alma 34:8-14).

What does this mean to us? It means that our association with the Messiah is not optional or casual. It is critical. By the Fall of Adam all mankind has suffered two deaths--a spiritual alienation from God and a physical death. We have all suffered the first--the alienation. We will yet, with no exceptions, suffer the physical death. We are thus dominated by death because of the fall of Adam. It is absolutely necessary that we understand that Jesus, in order to be the Messiah, had to be divine, that He Had to be the literal, biological Son of God, and thus was not dominated by death and sin as is all the rest of humanity. Had He not been the Only Begotten, He could not have been able or worthy to pay the debt of the Fall of Adam and of our own individual sins. The infinite Atonement required the life and the death and the sacrifice of a God, not a man. The plan of salvation is equally real. Adam was a living person in time and in space. The Fall is so real that, if we knew the details, we could place on a calendar the time when he fell. Also, if we knew the details, we could mark on a map the location where he ate the forbidden fruit. In the very same manner, the Atonement of Jesus Christ is so vital and so necessary in time and in space, that if we had the facts, we could place on a calendar the date of His birth, the date of His suffering in the Garden of Gethsemane, the date of His death, and the date of His Resurrection. In like manner we could mark on a map the place of Christ's birth, suffering, death, and Resurrection. These are events in time and geography. This is the Messiah I have found, and I believe this is the greatest message in the world. It s the message of John 3:16 in its expanded form. When that morning comes that any of us stands in perfection of body and spirit, resurrected, cleansed, and with eternal life in the presence of God, we will then know with full meaning what we perceive only in part today when we say, "I have found the Messiah!" Robert J. Matthews, Spery Symposium Classics, The New Testament, Deseret Book Company & Brigham Young University, 2006, p. 133-36.

Touched with the Feeling of Our Infirmities

karenrose — Fri, 30 May 2008 16:59:05 +0000

It was necessary, when the Savior was upon the earth, that he should be tempted in all points, like unto us, and "be touched with the feeling of our infirmities," to comprehend the weaknesses and strength, the perfections and imperfections of poor fallen human nature (Hebrews 4:15). And having accomplished the thing he came into the world to do; having had to grapple with the hypocrisy, corruption, weakness, and imbecility of man; having met with temptation and trial in all its various forms, and overcome; he has become a "faithful high priest" to intercede for us in the everlasting kingdom of his Father (Hebrews 2:17). Jesus Christ knows how to estimate and put a proper value upon human nature, for he, having been placed in the same position as we are, knows how to bear with our weaknesses and infirmities, and can fully comprehend the depth, power, and strength of the afflictions and trials that men have to cope with in this world. And thus understandingly and by experience, he can bear with them. Teachings of Presidents of the Church, John Taylor, 53.

Why Did God Abandon Jesus on the Cross?

admin — Fri, 30 May 2008 17:16:53 +0000

Matthew and Mark, the only Gospels that record this incident in detail, note that Jesus Christ felt forsaken by God without explaining why (see Matthew 26: 46; Mark 15:34). Later, commentators began to explore the imponderable; suggesting a variety of explanations why Jesus Christ, innocent and guiltless, experienced complete separation from the Father at this horrific moment. Some scholars and theologians suggest that the Father could not bear to witness the death of his beloved Son and therefore, turned aside at the moment of Jesus’ final suffering. Others hypothesize that the Father had to leave, a divine fiat, so Jesus Christ could accomplish the atonement completely alone. Finally, some postulate that Jesus was completely abandoned by God the same as all sinners because Jesus Christ suffered and died in our place (see Galatians 3:13; 1 Peter 2:24). Why the Father forsook Jesus Christ, as he died a terrible death on the cross, is worthy of continued thoughtful reflection. What is clearly the case, regardless of what we may not yet fully answer, is that the Father is perfect in every attribute--and he would not allow that forsaken moment had it not been to work to his unchanging purpose: the eternal good of his Son and all of his children, including each one of us.

Why did Jesus invite people to “Come unto me”?

admin — Fri, 30 May 2008 17:38:49 +0000

Matthew records Jesus’ now famous phrase, “Come unto me, all ye that labour and are heavy laden” (Matthew 11:28). Contrasting Jewish teachers at the time, Jesus Christ invites people to come unto him, not the Law. No teacher before or any after ever invited Israel to come unto them; instead they invited people to the Law itself or the wisdom teachings that included the Law. This startling invitation proved once again that Jesus Christ stood apart and above all teachers of the Law—and that he stood above the Law and all wisdom. Jesus’ invitation to “come unto me” was followed by promises to those who hearkened to his call, including a paradox so often found in Jesus’ teachings—an easy yoke and a light burden (see Matthew 11:30). Again, Jesus Christ contrasts himself with other religious teachers of the day who “bind heavy burdens” upon their disciples (Matthew 23:4). In the end, Jesus’ most important promise was that those who came unto him would find “rest” (Matthew 11:28). It is important to note that Jesus Christ does not say that work will end, as the previous chapter demonstrates there is work enough (see Matthew 10). Instead, Jesus Christ promises that life’s fears, challenges, dashed hopes, and problems are lessened when one learns to be gentle and humble in heart. Learning of Jesus ultimately brings a unique rest to their inner most being—a peace that surpasses all understanding (Matthew 11:29).

What unique contributions about Jesus are found in the Gospel of Luke?

admin — Fri, 30 May 2008 18:05:10 +0000

Luke is the longest Gospel of the four and as much as half of the material in Luke is unique to his Gospel providing additional information about Jesus Christ. The Gospel of Luke is the first half of a two-part work (Luke-Acts). The Gospel informs the reader what Jesus said and did and the Book of Acts reveal what Jesus did through the Holy Spirit following his ascension—a continuous story that was composed to be read together. Luke contains an extended birth narrative, highlighting the story of Elisabeth and Mary (Luke 1), and is the only Gospel that records the story of Jesus going to Jerusalem when he was twelve years of age (Luke 2:41-50). Like Matthew, the Gospel of Luke provides a detailed discussion of the wilderness temptation (Luke 4:1-13). Additionally, Luke provides more parables than the other Gospels, including some of Jesus’ most memorable stories such as the Good Samaritan and Prodigal Son (Luke 10:30-37; 15:11-32). As noted above, Luke also highlights the role of women and provides important information about Mary Magdalene, Joanna, Susanna and many others (Luke 8:2-3). The author seems to be interested in Jesus Christ as healer and records his activities in this regard (see for example, Luke 8:41-56). Luke highlights Jesus’ final week, emphasizing that Jesus Christ taught in the temple each day (Luke 19:47). Additionally, Luke details how Jesus prepared the disciples for his departure. Finally, the Gospel provides a detailed discussion of what happened on the first day of the week, when Jesus was raised from the dead (Luke 24).

The Means of Escape

admin — Thu, 05 Jun 2008 20:07:19 +0000

A man walking along the road happens to fall into a pit so deep and dark that he cannot climb to the surface and regain his freedom. How can he save himself from his own folly? Not by an exertions on his own part, for there is no means of escape in the pit. He calls for help and some kindly disposed soul, hearing his cries for relief, hastens to his assistance and by lowering the ladder, gives to him the means by which he may climb again to the surface of the earth. This was precisely the condition that Adam placed himself and his posterity in, when he partook of the forbidden fruit. All being together in the pit, none could gain the surface and relieve the others. The pit was banishment from the presence of the Lord and temporal death, the dissolution of the body. And all being subject to death, none could provide the means of escape. Therefore, in his infinite mercy, the Father heard the cries of his children and sent his Only Begotten Son, who was not subject to death or to sin, to provide the means of escape. This he did through his infinite atonement and the everlasting gospel. . . . The Savior said, "I lay down my life for the sheep. . . . I have power to lay it down, and I have power to take it again. This commandment have I received of my Father" (John 10:15, 17-18). Joseph Fielding Smith, The Means of Escape, The Gift of the Atonement, Deseret Book, 2002, p.3.

Paying the Debt

admin — Thu, 05 Jun 2008 20:53:18 +0000

After the fall of Adam . . . there was no way nor means by which man could be raised from the grave except through the death of the Divine One. A great and eternal law had been violated, and it required the death of a God, really, to atone for the broken law and to bring to pass the salvation of man and the salvation of the world.. . . . I like to look upon it from a practical point of view, or in a way that we may clearly understand it. . . . If you had lost the home where you were born, the old family homestead that was very dear to you, because in a follish moment you overreached yourself and in excessive confidence you placed a mortgage on that home, with the thought that you could easily redeem it, would you not feel very much distressed and sad when finally it was discovered that you could not redeem it and the mortgage was to be foreclosed so that it was to pass out of your hands? Supposing in such a moment a friend of yours could setttle with the holder of that mortgage, and he would say to the holder of the mortgage, "You do not want this poperty." He would say, "No, I want my money." "Very well, I can give you the money. I will pay you. You surrender the mortgage to me." And when that friend had paid the price and had secured the title to the homestead, would he not be a wonderful friend if he should return and say to you, "Now I know this was your home, and I know you love it. I know you are very sorry to lose it. I have redeemed it. It is mine, but I propose to give it back to you on certain conditions. They are easy. It is possible for you to fulfill them. I will not only give it back to you as it was, but i will glorify it also. I will make it more splendid and more wonderful than ever, and I will give it to you forever and ever." Would he not be a wonderful friend? That is the kind of friend the world has in Jesus Christ. The mortgage of death was foreclosed, and death claimed its own. The grave received the body, and there it would stay forever and forever, were it not that Jesus Christ has interceded. he has settled with the holder of the mortgage. The price he paid was his life; in some way not yet perhaps fully comprehended and understood by us, he attained in that sacrifice a value of worth recognized, bartered for and exchanged and given to the holder of the mortgage, and satisfied the claims upon these earth bodies. Jesus Christ has purchased us; he has redeemed us; he has bought us; and we belong to him. And now Christ proposed to give back these bodies glorified. To those who keep the full law he promises to give a celestial body, full of celestial power and glory and splendor; and to those who keep the terrestrial law, a body not so glorious, but still glorious and splendid; and telestial bodies to those who keep the telestial law; thus he extends to each this privilege. This is what the Lord Jesus Christ has done for man. Melvin J. Ballard, Paying the Debt, The Gift of the Atonement, 2002, Deseret Book, p. 4-5.

An Empty Sacrament Table

admin — Thu, 05 Jun 2008 21:21:39 +0000

One Sunday morning our teenage son stood with two other priests to administer the sacrament, as they had done on many prior occasions. They pulled back the white cloth, but to their dismay there was no bread. One of them slipped out to the preparation room in hopes some could be found. There was none. Finally our troubled son made his way to the bishop and shared the concern with him. A wise bishop then stood, explained the situation to the congregation, and asked, "How would it be if the sacrament table were empty today because there were no Atonement?" I have thought of that often--what would it be like if there were no bread there because there had been no crucifixion, no water because there had been no shedding of blood? If there had been no Atonement, what would the consequences be to us? Of course, the question is now moot, but it does put in perspective our total dependence on the Lord. To ask and answer this question only heightens our awareness of, and appreciation for, the Savior. What might have been, even for the righteous," if there had been no atoning sacrifice, stirs the very depths of human emotion. First, there would be no resurrection, or as suggested in the explicit language of Jacob: "This flesh must have laid down to rot and to crumble to its mother earth, to rise no more" (2 Nephi 9:7). Second, our spirits would become subject to the devil. he would have "all power over you" and "seal you his" (Alma 34:35). In fact we would become like him, even "angels to a devil" (2 Nephi 9:9). Third, we would be "shut out from the presence of our God" (2 Nephi 9:9), to remain forever with the father of lies. Fourth, we would "endure a never-ending torment" (Mosiah 2:39). Fifth, we would be without hope, for if "Christ be not risen, then is our preacing vain, and your faith is also vain. . . . If in this life only we have hope in Christ, we are of all men most miserable" (1Corinthians 15:14, 19). . . . Without the Atonement, Macbeth's fatalistic outlook on life would have been tragically correct; it would be a play without a purpose:

Life's but a walking shadow, a poor player that struts and frets his hour upon the stage And then is heard no more. it is a tale Told by an idiot, full of sound and fury, Signifying nothing (William Shakespeare, Macbeth, 5.5.24-28)

Our Desperate Needs

admin — Thu, 05 Jun 2008 21:41:38 +0000

In the midst of our mortal predicament we have needs, even desperate needs. The first is for a mentor, an exemplar, one who has been over not just a similar road but an even far worse one. A person who can show us what we have it in us to do and to become. One who is able without hypocrisy to say to us: "What manner of men ought ye to be? Verily I say unto you even as I am" (3 Nephi 27:27). Second, we need a person who knows the heights and depths of our frailty, our stupidities, our failures, no matter how extreme they become. He must be no stranger to our glaring imperfections, immaturity, and rebellions. we need one who is acquainted first-hand with all these earthly weaknesses. And as a physician of mind and body, he must know the antidotes to the poisons we have inherited and imbibed. Third, we need a person who acts in our behalf not because of compulsion nor grudgingly but because of genuine care, rooted in love--a constant and steady love. Otherwise how can we trust him? How can we be assured that at some point he will not abandon us, go his own way, let us down? Fourth, when we run afoul of the law and flounder in the aftereffects, including guilt and torment, we need, indeed we crave, an even-handed and wise judge. But we long for him to also be merciful: one who has the right, the authority, the ability, to deliver us from the threats of bondage and the compounding of our misdeeds. He must be willing, whatever the decrees of others, to use his own resources to absolve us from severe punishment, indeed, to intervene in our behalf, even if that means he himself has to pay the penalty. Most remarkable of all, he must be willing to do the same for those we hae injured, mistreated, misled. is there any person in the universe who qualifies for such multiple roles? Only one. Truman G. Madsen, Our Desperate Needs, The Gift of the Atonement, Deseret Book, 2004, p 10-11.

The How and the Why

admin — Thu, 05 Jun 2008 21:58:44 +0000

To have any measure of appreciation and gratitude for what Jesus Christ accomplished in our behalf, we must remember these vital truths: Jesus Christ came to earth to do our Father's will. He came with a foreknowledge that He would bear the burden of the sins of us all. He knew he would be lifted up on the cross. Christ was born to be the Savior and Redeemer of all mankind. He was able to accomplish His mission because He was the Son of God and He possessed the power of God. Christ was willing to accomplish His mission because He loves us. No mortal being had no power or capability to redeem all other mortals from their lost and fallen condition, nor could any other voluntarily forefeit his life and thereby bring to pass a universal resurrection for all other mortals. Only Jesus Christ was able and willing to accomplish such a redeeming act of love. We may never understand or comprehend in mortality how Christ accomplished what He did , but we must not fail to understand why He did what He did. Everything Christ did was prompted by His unselfish, infinite love for us. . . . As was so characteristic of His entire mortal experience, the Savior submitted to our Father's will and took the bitter cup and drank. He suffered the pains of all men in Gethsemane so they would not have to suffer if they repent. Jesus Christ submitted Himself to humiliation and insults form His enemies without complaint or retaliation. And, finally, He endured the flogging and brutal shame of the cross. Only then did He voluntarily submit to death. In His words:

"No man taketh it [my life] form me, but I lay it down of myself. i have power to lay it down, and I have power to take it up again. This commandment have i received of my Father" (John 10:18).

Ezra Taft Benson, The How and the Why, The Gift of the Atonement, Deseret Book, 2004, p. 23-24.

Why Did Christ Suffer in Gethsemane?

admin — Tue, 10 Jun 2008 18:33:55 +0000

Of all the questions we ponder concerning Gethsemane, why the Savior suffered there is perhaps that which has most baffled scholars and saints. The Gospel writers tell us what happened at that crucial site, but they do not clearly address the question of why. In an effort to answer the question, some suggest that Christ suffered because He recognized the ingratitude of men who would not accept the Atonement He would make for them on the cross, or because He loved us and yet knew what we would commit or face in the future, such as sins, betrayals, denials, and persecutions. others offer that perhaps Jesus Christ suffered because He realized He had to yield up His divine nature and become obedient unto death, thereby becoming the "suffering servant" or be required to give up all the good that could fill His life. Some recommend that we understand Christ's suffering in an eschatological context and view that which Jesus Christ endured and prayed to avert as the suffering and struggle that are to precede the coming forth of the kingdom. Still others suggest that His suffering simply came from His desire to find another way to be the Messiah rather than the way the Father had planned. Commonly, [some] conclude that Christ's pain and suffering came because of fear of what He knew was ahead of Him, even His impending death on the cross and the suffering and humiliation He would endure antecedent to it. . . . Latter-day Saints (Mormons) believe that it was not simply the fear of future death, betrayal, denial, or struggle that caused the Savior to question if he "might not drink the bitter cup and shrink" but rather something immediate and of far greater significance (Doctrine and Covenants 19:18). As the Savior revealed through Joseph Smith, "I, God, have suffered these things for all, that they might not suffer even as I; which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit--and I would that I might not drink the bitter cup, and shrink--nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men" (Doctrine and Covenants 19:16-19). King Benjamin, [a prophet in ancient America], taught his people the same truth: "He shall suffer temptations, and pain of body, hunger, thirst, and fatigue, even more than man can suffer, except it be unto death; for behold, blood cometh from every pore, so great shall be his anguish for the wickedness and the abominations of his people" (Mosiah 3:7). The resurrected Savior bore similar witness to the descendants of Lehi gathered at the temple in Bountiful: "I am the light and the life of th world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things form the beginning" (3 Nephi 11:11). Jacob added his testimony of this truth: "He cometh into the world that he may save all men if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the pains of evey living creature, both men, women, and children, who belong to the family of Adam" (2 Nephi 9:21). . . . Thus, we understand that the primary cause of the Savior's suffering was for us, as He took upon Himself all the pain, all the suffering, and all the weight, fear, and anguish of our sins and thereby worked the great and infinite Atonement. While much of His anguish would come through the humiliation, torture, and crucifixion He would endure subsequent to His betrayal and arrest, we further understand that most of His atoning suffering occurred in Gethsemane.

christus

karenrose — Wed, 11 Jun 2008 22:25:39 +0000

The Necessity of the Atonement of Jesus Christ

admin — Wed, 18 Jun 2008 21:20:44 +0000

Death has come to be the universal heritage; it may claim its victim in infancy or youth, in the period of life's prime, or its summons may be deferred until the snows of age have gathered upon the hoary head; it may befall as the result of accident or disease, by violence, or as we say, through natural causes; but come it must, as Satan well knows; and in this knowledge is his present though but temporary triumph. But the purposes of God, as they ever have been and ever shall be, are infinitely superior to the deepest designs of men or devils; and the Satanic machinations to make death inevitable, perpetual and supreme were provided against even before the first man had been created in the flesh. The atonement to be wrought by Jesus the Christ was ordained to overcome death and to provide a means of ransom from the power of Satan. As the penalty incident to the fall came upon the race through an individual act, it would be manifestly unjust, and therefore impossible as part of the divine purpose, to make all men suffer the results thereof without provision for deliverance. Moreover, since by the transgression of one man sin came into the world and death was entailed upon all, it is consistent with reason that the atonement thus made necessary should be wrought by one.* "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned ... Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." (Romans 5:12,18) So taught the apostle Paul; and, further: "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive" (1 Corinthians 15:21-22). The atonement was plainly to be a vicarious sacrifice, voluntary and love-inspired on the Savior's part, universal in its application to mankind so far as men shall accept the means of deliverance thus placed within their reach. For such a mission only one who was without sin could be eligible. Even the altar victims of ancient Israel offered as a provisional propitiation for the offenses of the people under the Mosaic law had to be clean and devoid of spot or blemish; otherwise they were unacceptable and the attempt to offer them was sacrilege (see Leviticus 22:20, Deuteronomy 15:21, compare Hebrews 9:14, 1 Peter 1:19). Jesus Christ was the only Being suited to the requirements of the great sacrifice: 1—As the one and only sinless Man; 2—As the Only Begotten of the Father and therefore the only Being born to earth possessing in their fulness the attributes of both Godhood and manhood; 3—As the One who had been chosen in the heavens and foreordained to this service. What other man has been without sin, and therefore wholly exempt from the dominion of Satan, and to whom death, the wage of sin, is not naturally due? Had Jesus Christ met death as other men have done—the result of the power that Satan has gained over them through their sins—His death would have been but an individual experience, expiatory in no degree of any faults or offenses but His own. Jesus Christ's absolute sinlessness made Him eligible, His humility and willingness rendered Him acceptable to the Father, as the atoning sacrifice whereby propitiation could be made for the sins of all men. What other man has lived with power to withstand death, over whom death could not prevail except through his own submission? Yet Jesus Christ could not be slain until His "hour had come", and that, the hour in which He voluntarily surrendered His life, and permitted His own decease through an act of will. Born of a mortal mother He inherited the capacity to die; begotten by an immortal Sire He possessed as a heritage the power to withstand death indefinitely. He literally gave up His life; to this effect is His own affirmation: "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again" (John 10:17-18). And further: "For as the Father hath life in himself; so hath he given to the Son to have life in himself" (John 5:26). Only such a One could conquer death; in none but Jesus the Christ was realized this requisite condition of a Redeemer of the world. What other man has come to earth with such appointment, clothed with the authority of such foreordination? The atoning mission of Jesus Christ was no self-assumption. True, He had offered Himself when the call was made in the heavens; true, He had been accepted, and in due time came to earth to carry into effect the terms of that acceptance; but He was chosen by One greater than Himself. The burden of His confession of authority was ever to the effect that He operated under the direction of the Father, as witness these words: "I came down from heaven, not to do mine own will, but the will of him that sent me" (John 6:38). "My meat is to do the will of him that sent me, and to finish his work" (John 4:34). "I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will but the will of the Father which hath sent me" (John 5:30) * Redemption from the Effect of the Fall.—"'Mormonism' accepts the doctrine of the fall, and the account of the transgression in Eden, as set forth in Genesis; but it affirms that none but Adam is or shall be answerable for Adam's disobedience; that mankind in general are absolutely absolved from responsibility for that 'original sin,' and that each shall account for his own transgressions alone; that the fall was foreknown of God, that it was turned to good effect by which the necessary condition of mortality should be inaugurated; and that a Redeemer was provided before the world was; that general salvation, in the sense of redemption from the effects of the fall, comes to all without their seeking it; but that individual salvation or rescue from the effects of personal sins is to be acquired by each for himself by faith and good works through the redemption wrought by Jesus Christ." James Talmage, Jesus the Christ & Story and Philosophy of 'Mormonism

Gabriel: Witness of Christ's Birth

admin — Thu, 19 Jun 2008 15:47:57 +0000

Properly, our first New Testament witness of the birth of Jesus Christ is a messenger from the presence of God. Appropriately, he makes his initial appearance in the temple to a faithful priest of the Aaronic order, one who is performing the ritual function in behalf of his nation of burning incense on the altar within the holy place. In the performance of this duty, Zacharias represented the combined faith of Israel. His prayer was their prayer, and that prayer was for an everlasting deliverance from all their enemies at the hands of their promised Messiah. The ascending flames of incense symbolized the ascension of that united prayer. As Zacharias prayed within the holy place, so his fellow priests and all within the walls of the temple united their amens to his appeal. In response to Israel's prayer, an "angel of the Lord" appeared before Zacharias. He stood "on the right side of the altar of incense" and identified himself as Gabriel, one who stood "in the presence of God" (Luke 1:11, 19). By modern revelation we know Gabriel to be Noah, he who "stands next in authority to Adam in the Priesthood" and hold the keys of the restoration of all things." The keys held by Gabriel make of him an Elias to prepare the way before the Lord (D&C 27:6-7). The name Gabriel, by which Noah performs his angelic duties, means "man of God," though it has been interpreted as "God is my champion" or "God has shown himself valiant" ( The Interpreter's BIble, New York, Abingdon Press, 1967, 6:487). Gabriel is mentioned twice in the Old Testament; both instances are appearances to Daniel. The first was to interpret Daniel's vision of the ram and the he-goat, and the second was while Daniel prayed, confessing his sins and those of his people. In the second instance, Gabriel revealed that after seventy weeks (a symbol for an unknown period of time), Israel and Jerusalem would be restored and an atonement made for their sins. Gabriel promised that an everlasting righteousness would be accomplished in their behalf (Daniel 8-9). Six months after his visit to Zacharias, Gabriel also visited Mary to announce to the beautiful virgin girl of Nazareth that she was to become the mother of God's Son (Luke 1:26, 32). Thus the pattern of Gabriel's visits appears to be that of "fellow-servant" of the Saints, bearing messages of comfort and glad tidings. In both Jewish and Christian traditions, Gabriel is spoken of as archangel. The Ascension of Isaiah announces "Gabriel, the angel of God, and Michael, chief of holy angels," as the two angels who were to open the sepulcher of Christ. Jewish theology accords Gabriel a place second only to that of Michael, as do the Latter-day Saints. We, of course, know Michael to be Adam (Doctrine and Covenants 27:11). As to Luke's account of Gabriel's appearance and prophecy to Zacharias, we are compelled to say the story is perfect. How more properly could the birth of the Son of God be announced than by a heavenly Elias, one from the presence of God Himself? One who comes first to consecrate the birth of the earthly Elias who will announce the Messiah to the chosen nation. To whom ought our heavenly emissary appear? Why, to a priest, of course, for the sacerdotal office itself was a prophecy that the Son of God would yet come. what of the place? Jerusalem must be our answer: the holy city from which which the word was to go forth. At what time of day should this heaven-sent announcement come? At the solemn hour of public prayer, that time designated for those of faith to plead with the heavens that their Messiah be sent. And finally, what confirming sign? The striking of Zacharias dumb. What better symbol of the day when every tongue of disbelief shall be silenced? Sperry Symposium Classics, Joseph Fielding McConkie, 2006, Brigham Young University & Deseret Book, 109-110.

Zacharias: Witness of Christ's Birth

karenrose — Fri, 20 Jun 2008 20:10:13 +0000

Who, then, was this Zacharias to whom Gabriel appeared? He was a descendant of Abia (Hebrew, Abijah). His name meant "remembered of Jehovah." He was married to a woman named Elizabeth, whose fathers, like those of Zacharias, had also been priests (see Luke 1:5). Her name was that of Aaron's wife, of whom she was a descendant (see Exodus 6:23). It means "God is my oath," or "consecrated to God." Thus this noble couple, "consecrated to God" long before their births, were, in the Nativity story, to be "remembered of Jehovah," as the promise was granted to them that they at long last should become the parents of a child--a child destined to be the earthly forerunner of the Messiah. Of the parents of John the Baptist we read, "They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless" (Luke 1:6). Zacharias and Elizabeth honored the law of their fathers not only in letter but in spirit. Their righteousness entitled them to God's favor. Zacharias, who held that priesthood which entitled to receive the ministering of angels, was worthy of, and received, that sacred privilege. Sperry Symposium Classics, Joseph Fielding McConkie, 2006, Brigham Young University & Deseret Book, 110.

Elizabeth: Witness of Christ's Birth

admin — Fri, 20 Jun 2008 20:11:08 +0000

As we read of John, that he would be "filled with the Holy Ghost, even from his mother's womb," it tells us something of the purity of the temple in which his body was housed (Luke 1:15). Indeed, Elizabeth was a prophetess in her own right. None could tell the story more beautifully than Luke. When Elizabeth heard the salutation of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Ghost: And she spake in a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. (Luke 1:41-45) Sperry Symposium Classics, Joseph Fielding McConkie, 2006, Brigham Young University & Deseret Book, 110-111.

John the Baptist: Witness of Christ's Birth

admin — Fri, 20 Jun 2008 23:15:13 +0000

What a marvelous scene it must have been--John, yet within his mother's womb, filled with the Holy Ghost and leaping for joy in an unspoken testimony of the divine sonship of the unborn child that Mary carried; Elisabeth greeting her cousin Mary in the spirit of prophecy and Mary responding by that same spirit. Again we are compelled to say, how perfect! The testimony of two women: the aged Elisabeth and the youthful Mary; each bearing a child conceived under miraculous circumstances, rejoicing together. As Jesus Christ was born the rightful heir to David's kingdom, so John was born the rightful heir to the office of Elias that he had been promised by Gabriel. Robert J. Matthews identifies that heirship in this language:

The things of the law of Moses, especially with regards to the qualifications to the priests and their functions in the offerings of various animal sacrifices, were designed by revelation to prefigure and typify the Messiah and to bear witness of him. Heavy penalties were affixed to the performance of sacred rites and duties without the proper authority. It was, therefore, essential that when the Messiah came in person as the Lamb of God, John, the forerunner and witness of the Lamb, should be of the proper lineage to qualify for the mission. If it was necessary for a priest to be of the lineage of Aaron in order to labor with the sacrificial symbols, which were only prefigures of the Messiah, how much greater the necessity that John, the forerunner of the Messiah in person, be of the proper priestly lineage and authority.

Sperry Symposium Classics, Joseph Fielding McConkie, 2006, Brigham Young University & Deseret Book, 111-112.

Mary: Witness of Christ's Birth

karenrose — Fri, 20 Jun 2008 23:39:52 +0000

There could be no more perfect mortal witness of Christ's divine sonship than His mother, Mary. From Gabriel she received the promise that she would conceive in her womb "the Son of the Highest" (Luke 1:32). Following that marvelous event, she testified, "He that is mighty hath done to me great things; and holy is his name" (Luke 1:49). Nephi gave the most perfect scriptural account of this sacred event. Our eternal Father, he told us, condescended--that is, He came down from His royal court on high and in union with the beautiful virgin girl of Nazareth fathered a son "after the manner of the flesh" (1 Nephi 11:18). "And it came to pass," Nephi wrote, "that I beheld that . . . after she had been carried away in the spirit for the space of a time the angel spake unto me, saying: Look! And I looked and beheld the virgin again, bearing a child in her arms. And the angel said unto me: Behold the Lamb of God, yea, even the son of the Eternal Father!" (1 Nephi 11:19-21). Alma, testifying of the birth of Christ, said, "He shall be born of Mary, at Jerusalem which is the land of our forefathers, she being a virgin, a precious and chosen vessel, who shall be overshadowed and conceive by the Holy Ghost, and bring forth a son, yea, even the Son of God" (Alma 7:10). Sperry Symposium Classics, Joseph Fielding McConkie, 2006, Brigham Young University & Deseret Book, 112.

Joseph: Witness of Christ's Birth

karenrose — Fri, 20 Jun 2008 23:54:22 +0000

We have no scriptural record of any words spoken by Joseph, the foster father of Jesus Christ. Despite the lack of words, Joseph's testimony as to Jesus Christ's divine sonship is most eloquent. He was, as we are told, a "just man," meaning that he lived the law of Moses with exactness and honor. We know that he dreamed dreams and entertained angels. Further, we know that he was faithful in keeping the law of Moses, so he faithfully heeded each divine direction that was given to him. Surely his unquestioning obedience is evidence of belief. It included taking Mary, who carried another's child as his wife, and knowing "her not till she had brought forth her firstborn son," naming Him Jesus, fleeing by night with Mary and the holy child to Egypt, remaining in Egypt until directed to return, and then living in Galilee rather than Judea upon their return (see Matthew 1:19-21, 25; 2:13-23). Each action witnessed anew Joseph's conviction that this child was indeed the Hope of Israel, the Son of God. Sperry Symposium Classics, Joseph Fielding McConkie, 2006, Brigham Young University & Deseret Book, 112.

The Shepherds: Witness of Christ's Birth

admin — Sat, 21 Jun 2008 00:41:41 +0000

On the eve of Jesus Christ's birth in the stable at Bethlehem, there were in the fields not far distant shepherds watching over their flocks. The fact that they were in the fields by night gives us some indication of the season of the year in which Jesus Christ was born. It was the custom among the Jews to take their sheep to the fields about the time of Passover and bring them home at the coming of the first rains--thus they would be in the fields from about April to October. Of these shepherds, Elder Bruce R. McConkie has suggested:

These were not ordinary shepherds nor ordinary flocks. The sheep there being herded--nay, not herded, but watched over, cared for with love and devotion--were destined for sacrifice on the great alter in the Lord's House, in similitude of the eternal sacrifice of Him who that wondrous night lay in a stable, perhaps among sheep of lesser destiny. And the shepherds--for whom the veil was rent: surely they were in spiritual stature like Simeon and Anna and Zacharias and Elisabeth and Joseph and the growing group of believing souls who were coming to know, by revelation, that the Lord's Christ was now on earth. As there were many widows in Israel, and only to the one in Zarephath was Elijah sent, so there were many shepherds in Palestine, but only to those who watched over the temple flocks did the herald angel come, only they heard the heavenly choir.

That the testimony of one Apostle does not stand alone relative to the character of these shepherds, I cite that of another, Alma, who announced the principle that angels would declare the glad tidings of the Messiah's birth to "just and holy men" (Alma 13:26). The special witness that these "just and holy men" bore relative to the birth of Jesus Christ was not limited to the night of the Savior's birth but was for each of them a lifetime calling. Their story was to be told to family, friends, and neighbors. It was to be told to the courts of the temple and from there it was to find itself told among all the nations of the earth. Luke tells us that after the shepherds had seen the "babe lying in a manger" they "made known abroad the saying which was told them concerning this child" (Luke 2:16-17). Such was the commission of the angel who stood before them that holy night declaring "good tidings of great joy," which were to go "to all people" (Luke 2:10). Sperry Symposium Classics, Joseph Fielding McConkie, 2006, Brigham Young University & Deseret Book, 112-113.

The Heavenly Choir: Witness of Christ's Birth

admin — Mon, 23 Jun 2008 21:35:22 +0000

When the heavens were opened to the shepherds, they first saw an angel of the Lord--we would suppose Gabriel--saying: "Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord" (Luke 2:10-11). Then "suddenly," according to the King James account, "there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men" (Luke 2:13-14). In the telling of the Christmas story, there is an occasional objection to the idea that Jesus Christ's birth was heralded to the shepherds by a heavenly choir. This objection is on the grounds that the text of the Bible does not say their message was sung. In response, I first observe that there are responsible Bible translations that report the heavenly host "singing the praises of God"; second, it would be contrary to the order of worship in heaven for a host to do other than sing, as a host of scriptural texts attest; and third, we have record of the appearance of other heavenly choirs on other occasions rejoicing. Musical ability ranks among the talents with which one might be born and which one can take with him into the world to come. Elder McConkie frequently preached the doctrine that those with great musical talents are laboring on the other side of the veil to prepare the music and the choir that will attend the return of Jesus Christ. As the choir sang to the humble shepherds of Judea, perhaps they had engagements the world over to herald the Savior's birth among the scattered remnants of Israel. "Yea, and the voice of the Lord, by the mouth of the angels, doth declare it unto all nations," Alma wrote, "yea, doth declare it, that they might have glad tidings of great joy; yea, and he doth sound these glad tidings among all his people, yea, even to them that are scattered abroad unto the face of the earth; wherefore they have come unto us" (Alma 13:22). The Christmas hymn, "It Came upon the Midnight Clear" is an announcement of the very hour of the appearance of the heavenly choir to the shepherds. This hymn has as its roots a text from the wisdom of Solomon, a part of the Old Testament Apocrypha. The passage states that the "night in its swift course was now half gone" and refers contextually to the destruction of the firstborn of the Egyptians at the time of the Exodus. This, however, has not prevented Christian writers from seeing it as a reference to the time of Jesus Christ's birth (see Wisdom of Solomon 18:14-15). Sperry Symposium Classics, Joseph Fielding McConkie, 2006, Brigham Young University & Deseret Book, 113-114.

Simeon: Witness of Christ's Birth

admin — Tue, 24 Jun 2008 16:15:06 +0000

Our attention now turns to Jerusalem and it's temple. There an aged man, described by Luke as "just and devout," one who in faith had awaited the coming of the Messiah and who had received the promise of the Lord that he would not die until he had seen the Savior, was moved upon by the Holy Ghost to go to the temple. His is the first testimony within the sacred walls of the temple of which we have records that announced the birth of Jesus Christ. Appropriately, he bore the name Simeon, which means "hearing" (see Genesis 29:33). Indeed, God had heard his righteous plea, and now his prayer was to be answered.

Thus Simeon was there to greet parents and child as they entered the temple--Mary for the ritual of cleansing, and Joseph to pay the tax which redeemed the firstborn from priestly service. Simeon took the child in his arms and, praising God, said, "Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of the people; a light to lighten the Gentiles and the glory of thy people Israel" (Luke 2:29-32). Simeon's declaration, which came by the spirit of prophecy, reached far beyond the understanding and hope of those of his nation--for he saw the universal nature of Jesus Christ's ministry and attested that He was Savior to Jew and Gentile alike. Had his words fallen upon the ears of a Pharisee, they would have been greeted with shouts of heresy!

Then Simeon blessed Joseph and Mary and said to Mary: "Behold, this child is set for the fall and rising again of many in Israel: and for a sign which shall be spoken against; (Yea, a sword may pierce through thy own soul also,) that the thoughts of many hearts may be revealed." Would that we knew all else that he spoke, including the words of blessing pronounced upon the couple in whose custody the Child was placed. Always--as we shall see throughout this whole work--there was more uttered orally to those who then lived, usually far more, than was recorded and preserved for those who should thereafter hear the accounts. At least we know that Simeon and his message would divide the house of Israel; that men wold rise or fall as they accepted or rejected his words; that he was a sign or standard around which the righteous would rally; and that Mary, who now had joy in the growing life of the infant Son, would soon be pierced with the sword of sorrow as she saw him during his waning hours on the cross of Calvary.

Sperry Symposium Classics, Joseph Fielding McConkie, 2006, Brigham Young University & Deseret Book, 114-115.

The Twofold Effect of the Atonement

karenrose — Thu, 26 Jun 2008 22:40:22 +0000

Through the atonement accomplished by Jesus Christ—a redeeming service, vicariously rendered in behalf of mankind, all of whom have become estranged from God by the effects of sin both inherited and individually incurred—the way is opened for a reconciliation whereby man may come again into communion with God, and be made fit to dwell anew and forever in the presence of his Eternal Father. This basal thought is admirably implied in our English word, "atonement," which, as its syllables attest, is at-one-ment, "denoting reconciliation, or the bringing into agreement of those who have been estranged." (New Standard Dictionary under "propitiation.") The effect of the atonement may be conveniently considered as twofold: 1—The universal redemption of the human race from death invoked by the fall of our first parents; and, 2—Salvation, whereby means of relief from the results of individual sin are provided. The victory over death was made manifest in the resurrection of the crucified Christ; He was the first to pass from death to immortality and so is justly known as "the first fruits of them that slept." (1 Corinthians 15:20; see also Acts 26:23; Colossians 1:18; Revelation 1:5) That the resurrection of the dead so inaugurated is to be extended to every one who has or shall have lived is proved by an abundance of scriptural evidence. Following our Lord's resurrection, others who had slept in the tomb arose and were seen of many, not as spirit-apparitions but as resurrected beings possessing immortalized bodies: "And the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." (Matthew 27:52-53) Those who thus early came forth are spoken of as "the saints"; and other scriptures confirm the fact that only the righteous shall be brought forth in the earlier stages of the resurrection yet to be consummated; but that all the dead shall in turn resume bodies of flesh and bones is placed beyond doubt by the revealed word. The Savior's direct affirmation ought to be conclusive: "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.... Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." (John 5:25, 28-29) The doctrine of a universal resurrection was taught by the apostles of old, (see Acts 24:15; Revelation 20:12-13) as also by the Nephite prophets (see 2 Nephi 9:6, 12-13, 21-22; Helaman 14:15-17; Mosiah 15:20-24); and the same is confirmed by revelation incident to the present dispensation. (see D&C 18:11-12; 45:44-45; 88:95-98) Even the heathen who have not known God shall be brought forth from their graves; and, inasmuch as they have lived and died in ignorance of the saving law, a means of making the plan of salvation known unto them is provided. "And then shall the heathen nations be redeemed, and they that knew no law shall have part in the first resurrection." (D&C 45:54) Jacob, a Nephite prophet, taught the universality of the resurrection, and set forth the absolute need of a Redeemer, without whom the purposes of God in the creation of man would be rendered futile. His words constitute a concise and forceful summary of revealed truth directly bearing upon our present subject: "For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen, they were cut off from the presence of the Lord; wherefore it must needs be an infinite atonement; save it should be an infinite atonement, this corruption could not put on incorruption. Wherefore, the first judgment which came upon man, must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more. O the wisdom of God! his mercy and grace! For behold, if the flesh should rise no more, our spirits must become subject to that angel who fell from before the presence of the eternal God, and became the devil, to rise no more. And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents; who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder, and all manner of secret works of darkness. O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit. And because of the way of deliverance of our God, the Holy One of Israel, this death, of which I have spoken, which is the temporal, shall deliver up its dead; which death is the grave. And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel. O how great the plan of our God! For on the other hand, the paradise of God must deliver up the spirits of the righteous, and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all men become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh; save it be that our knowledge shall be perfect." (2 Nephi 9:6-13) The application of the atonement to individual transgression, whereby the sinner may obtain absolution through compliance with the laws and ordinances embodied in the gospel of Jesus Christ, is conclusively attested by scripture. Since forgiveness of sins can be secured in none other way, there being either in heaven or earth no name save that of Jesus Christ whereby salvation shall come unto the children of men (see Mosiah 3:17) every soul stands in need of the Savior's mediation, since all are sinners. "For all have sinned and come short of the glory of God", said Paul of old, (Romans 3:23) and John the apostle added his testimony in these words: "If we say that we have no sin we deceive ourselves, and the truth is not in us." (1 John 1:8) Who shall question the justice of God, which denies salvation to all who will not comply with the prescribed conditions on which alone it is declared obtainable? Jesus Christ is "the author of eternal salvation unto all them that obey him", (Hebrews 5:9) and God "will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil." (Romans 2:6-9) Such then is the need of a Redeemer, for without Him mankind would forever remain in a fallen state, and as to hope of eternal progression would be inevitably lost. The mortal probation is provided as an opportunity for advancement; but so great are the difficulties and the dangers, so strong is the influence of evil in the world, and so weak is man in resistance thereto, that without the aid of a power above that of humanity no soul would find its way back to God from whom it came. The need of a Redeemer lies in the inability of man to raise himself from the temporal to the spiritual plane, from the lower kingdom to the higher. In this conception we are not without analogies in the natural world. We recognize a fundamental distinction between inanimate and living matter, between the inorganic and the organic, between the lifeless mineral on the one hand and the living plant or animal on the other. Within the limitations of its order the dead mineral grows by accretion of substance, and may attain a relatively perfect condition of structure and form as is seen in the crystal. But mineral matter, though acted upon favorably by the forces of nature—light, heat, electric energy and others—can never become a living organism; nor can the dead elements, through any process of chemical combination dissociated from life, enter into the tissues of the plant as essential parts thereof. But the plant, which is of a higher order, sends its rootlets into the earth, spreads its leaves in the atmosphere, and through these organs absorbs the solutions of the soil, inspires the gases of the air, and from such lifeless materials weaves the tissue of its wondrous structure. No mineral particle, no dead chemical substance has ever been made a constituent of organic tissue except through the agency of life. We may, perhaps with profit, carry the analogy a step farther. The plant is unable to advance its own tissue to the animal plane. Though it be the recognized order of nature that the "animal kingdom" is dependent upon the "vegetable kingdom" for its sustenance, the substance of the plant may become part of the animal organism only as the latter reaches down from its higher plane and by its own vital action incorporates the vegetable compounds with itself. In turn, animal matter can never become, even transitorily, part of a human body, except as the living man assimilates it, and by the vital processes of his own existence lifts, for the time being, the substance of the animal that supplied him food to the higher plane of his own existence. The comparison herein employed is admittedly defective if carried beyond reasonable limits of application; for the raising of mineral matter to the plane of the plant, vegetable tissue to the level of the animal, and the elevation of either to the human plane, is but a temporary change; with the dissolution of the higher tissues the material thereof falls again to the level of the inanimate and the dead. But, as a means of illustration the analogy may not be wholly without value. So, for the advancement of man from his present fallen and relatively degenerate state to the higher condition of spiritual life, a power above his own must cooperate. Through the operation of the laws obtaining in the higher kingdom man may be reached and lifted; himself he cannot save by his own unaided effort. A Redeemer and Savior of mankind is beyond all question essential to the realization of the plan of the Eternal Father, "to bring to pass the immortality and eternal life of man"; (Moses 1:39) and that Redeemer and Savior is Jesus the Christ, beside whom there is and can be none other. James Talmage, Jesus the Christ

Anna: Witness of Jesus Christ's Birth

karenrose — Fri, 27 Jun 2008 19:47:24 +0000

In the providence of God, the marvelous testimony of Simeon was not to stand alone. Anna, an aged widow, a devout and saintly woman who worshiped constantly in the temple with fasting and prayer both day and night, now approached the holy family. As Simeon was a prophet, so she was a prophetess, and her voice now joined his as a special witness of the birth of Jesus Christ. Anna, whose name means "full of grace," bore testimony to all Jerusalem who "looked for redemption" (Luke 2:38). Through the countless hours she had spent within the walls of the temple, she was undoubtedly well known to those of the holy city who also faithfully sought the coming of the Messiah. All such would hear her testimony of His birth (see Luke 2:36-38). Sperry Symposium Classics, Joseph Fielding McConkie, 2006, Brigham Young University & Deseret Book, 115-116.

The Godhead

karenrose — Wed, 02 Jul 2008 22:29:35 +0000

The scriptures specify three personages in the Godhead; (1) God the Eternal Father, (2) His Son Jesus Christ, and (3) the Holy Ghost. These constitute the Holy Trinity, comprising three physically separate and distinct individuals, who together constitute the presiding council of the heavens. At least two of these appear as directing participants in the work of creation; this fact is instanced by the plurality expressed in Genesis: "And God said, Let us make man in our image, after our likeness" (Genesis 1:26) ; and later, in the course of consultation concerning Adam's act of transgression, "the Lord God said, Behold, the man is become as one of us." (Genesis 3:22) From the words of Moses, as revealed anew in the present dispensation, we learn more fully of the Gods who were actively engaged in the creation of this earth: "And I, God, said unto mine Only Begotten, which was with me from the beginning: Let us make man in our image, after our likeness." (Moses 2:26) Then, further, with regard to the condition of Adam after the fall: "I, the Lord God, said unto mine Only Begotten: Behold, the man is become as one of us." (Moses 4:28) In the account of the creation recorded by Abraham, "the Gods" are repeatedly mentioned. (See Abraham 4-5) James Talmage, Jesus the Christ

Greg Olsen's Artwork of Jesus Christ - Album One

heather — Thu, 03 Jul 2008 04:31:40 +0000

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Greg Olsen’s Artwork of Jesus Christ - Album Two

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Christian Artwork, Paintings, and Photography about Jesus Christ

heather — Fri, 04 Jul 2008 03:12:47 +0000

Artwork used with permission. You may not use any artwork from this site without written authorization from the original artist.

Mark Mabry Album One

Mark Mabry Album Three

Mark Mabry Album Two

Mark Mabry Photography: Reflections of Christ - Album One

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Mark Mabry http://www.reflectionsofchrist.org

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Mark Mabry Photography: Reflections of Christ - Album Two

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Mark Mabry Photography: Reflections of Christ - Album Three

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Liz Lemon Swindle: Artwork of Jesus Christ - Gallery One

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Liz Lemon Swindle: Artwork of Jesus Christ - Gallery Two

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Liz Lemon Swindle: Artwork of Jesus Christ - Gallery Three

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Greg Olsen’s Artwork of Jesus Christ - Album Three

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gethsemane

karenrose — Mon, 07 Jul 2008 19:32:29 +0000

Jesus Christ suffering in the Garden of Gethsemane atonement: Mormon beliefs

joseph

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Mary Jesus Christ baby birth Mormon beliefs

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second-coming

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second coming Jesus Christ mormon beliefs

Jesus Christ, the Creator

admin — Thu, 10 Jul 2008 22:56:19 +0000

As heretofore shown in another connection, the Father operated in the work of creation through the Son, who thus became the executive through whom the will, commandment, or word of the Father was put into effect. It is with incisive appropriateness therefore, that the Son, Jesus Christ, is designated by the apostle John as the Word; or as declared by the Father "the word of my power". (John 1:1, Moses 1:32) The part taken by Jesus Christ in the creation, a part so prominent as to justify our calling Him the Creator, is set forth in many scriptures. The author of the Epistle to the Hebrews refers in this wise distinctively to the Father and the Son as separate though associated Beings: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds." (Hebrews 1:1-2; see also 1 Corinthians 8:6) Paul is even more explicit in his letter to the Colossians, wherein, speaking of Jesus the Son, he says: "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist." (Colossians 1:16-17) And here let be repeated the testimony of John, that by the Word, "who was with God, and who was God even in the beginning, all things were made; and without him was not anything made that was made." (John 1:1-3)

That the Christ who was to come was in reality God the Creator was revealed in plainness to the prophets on the western hemisphere. Samuel, the converted Lamanite, in preaching to the unbelieving Nephites justified his testimony as follows: "And also that ye might know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things, from the beginning; and that ye might know of the signs of his coming, to the intent that ye might believe on his name." (Helaman 14:12; see also Mosiah 3:8; 4:2: Alma 11:39) To these citations of ancient scripture may most properly be added the personal testimony of the Lord Jesus after He had become a resurrected Being. In His visitation to the Nephites He thus proclaimed Himself: "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 9:15) To the Nephites, who failed to comprehend the relation between the gospel declared unto them by the Resurrected Lord, and the Mosaic law which they held traditionally to be in force, and who marveled at His saying that old things had passed away, He explained in this wise: "Behold I say unto you, that the law is fulfilled that was given unto Moses. Behold, I am he that gave the law, and I am he who covenanted with my people Israel: therefore, the law in me is fulfilled, for I have come to fulfil the law; therefore it hath an end." (3 Nephi 15:4-5) Through revelation in the present or last dispensation the voice of Jesus Christ, the Creator of heaven and earth, has been heard anew: "Hearken, O ye people of my church to whom the kingdom has been given—hearken ye and give ear to him who laid the foundation of the earth, who made the heavens and all the hosts thereof, and by whom all things were made which live, and move, and have a being." (D&C 45:1) And again, "Behold, I am Jesus Christ the Son of the living God, who created the heavens and the earth; a light which cannot be hid in darkness." (D&C 14:9; see also D&C 29:1, 31; 76:24) James Talmage, Jesus the Christ

Divine Names and Titles of Jesus Christ

admin — Fri, 18 Jul 2008 18:28:09 +0000

The divinity of Jesus Christ is indicated by the specific names and titles authoritatively applied to Him. According to man's judgment there may be but little importance attached to names; but in the nomenclature of the Gods every name is a title of power or station. God is righteously zealous of the sanctity of His own name (Exodus 20:7; Leviticus 19:12; Deuteronomy 5:11) and of names given by His appointment. In the case of children of promise names have been prescribed before birth; this is true of our Lord Jesus and of the Baptist, John, who was sent to prepare the way for the Christ. Names of persons have been changed by divine direction, when not sufficiently definite as titles denoting the particular service to which the bearers were called, or the special blessings conferred upon them.* Jesus is the individual name of the Savior, and as thus spelled is of Greek derivation; its Hebrew equivalent was Yehoshua or Yeshua, or, as we render it in English, Joshua. In the original the name was well understood as meaning "Help of Jehovah", or "Savior". Though as common an appellation as John or Henry or Charles today, the name was nevertheless divinely prescribed, as already stated. Thus, unto Joseph, the espoused husband of the Virgin, the angel said, "And thou shalt call his name JESUS: for he shall save his people from their sins." (Matthew 1:21; see also verses 23, 25; Luke 1:31) Christ is a sacred title, and not an ordinary appellation or common name; it is of Greek derivation, and in meaningis identical with its Hebrew equivalent Messiah or Messias, signifying the Anointed One. (John 1:41; 4:25) Other titles, each possessing a definitive meaning, such as Emmanuel, Savior, Redeemer, Only Begotten Son, Lord, Son of God, Son of Man, and many more, are of scriptural occurrence; the fact of main present importance to us is that these several titles are expressive of our Lord's divine origin and Godship. As seen, the essential names or titles of Jesus the Christ were made known before His birth, and were revealed to prophets who preceded Him in the mortal state. (Luke 1:31; 2:21; Matthew 1:21, 25; see also verse 23 and compare Isaiah 7:14; Luke 2:11, Moses 6:51, 57; 7:20; 8:24, 1 Nephi 10:4; 2 Nephi 10:3; Mosiah 3:8) Jehovah is the Anglicized rendering of the Hebrew, Yahveh or Jahveh, signifying the Self-existent One, or The Eternal. This name is generally rendered in our English version of the Old Testament as LORD, printed in capitals. (The name appears thus in Genesis 2:5; see also Exodus 6:2-4; and read for comparison Genesis 17:1; 35:11) The Hebrew, Ehyeh, signifying I Am, is related in meaning and through derivation with the term Yahveh or Jehovah; and herein lies the significance of this name by which the Lord revealed Himself to Moses when the latter received the commission to go into Egypt and deliver the children of Israel from bondage: "Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." (Exodus 3:13, 14; compare with respect to the fact of eternal duration expressed in this name, Isaiah 44:6; John 8:58; Colossians 1:17; Hebrews 13:8; Revelation 1:4; see also Moses 1:3 and the references there given ) In the succeeding verse the Lord declares Himself to be "the God of Abraham, the God of Isaac, and the God of Jacob." While Moses was in Egypt, the Lord further revealed Himself, saying "I am the LORD: and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them." (Exodus 6:2-3) The central fact connoted by this name, I Am, or Jehovah, the two having essentially the same meaning, is that of existence or duration that shall have no end, and which, judged by all human standards of reckoning, could have had no beginning; the name is related to such other titles as Alpha and Omega, the first and the last, the beginning and the end. (Revelation 1:11, 17; 2:8; 22:13; compare Isaiah 41:4; 44:6; 48:12) Jesus Christ, when once assailed with question and criticism from certain Jews who regarded their Abrahamic lineage as an assurance of divine preferment, met their abusive words with the declaration: "Verily, verily, I say unto you, Before Abraham was, I am". (John 8:58) The true significance of this saying would be more plainly expressed were the sentence punctuated and pointed as follows: "Verily, verily, I say unto you, Before Abraham, was I AM;" which means the same as had He said—Before Abraham, was I, Jehovah. The captious Jews were so offended at hearing Him use a name which, through an erroneous rendering of an earlier scripture, (Leviticus 24:16) they held was not to be uttered on pain of death, that they immediately took up stones with the intent of killing Him. The Jews regarded Jehovah as an ineffable name, not to be spoken; they substituted for it the sacred, though to them the not-forbidden name, Adonai, signifying the Lord. The original of the terms Lord and God as they appear in the Old Testament, was either Yahveh or Adonai; and the divine Being designated by these sacred names was, as shown by the scriptures cited, Jesus the Christ. John, evangelist and apostle, positively identifies Jesus Christ with Adonai, or the Lord who spoke through the voice of Isaiah, (Isaiah 6:8-11; compare John 12:40-41) and with Jehovah who spoke through Zechariah. (Zechariah 12:10; compare John 19:37) The name Elohim is of frequent occurrence in the Hebrew texts of the Old Testament, though it is not found in our English versions. In form the word is a Hebrew plural noun; (The singular, "Eloah," appears only in poetic usage) but it connotes the plurality of excellence or intensity, rather than distinctively of number. It is expressive of supreme or absolute exaltation and power. Elohim, as understood and used in the restored Church of Jesus Christ, is the name-title of God the Eternal Father, whose firstborn Son in the spirit is Jehovah—the Only Begotten in the flesh, Jesus Christ. Jesus of Nazareth, who in solemn testimony to the Jews declared Himself the I Am or Jehovah, who was God before Abraham lived on earth, was the same Being who is repeatedly proclaimed as the God who made covenant with Abraham, Isaac, and Jacob; the God who led Israel from the bondage of Egypt to the freedom of the promised land, the one and only God known by direct and personal revelation to the Hebrew prophets in general. The identity of Jesus Christ with the Jehovah of the Israelites was well understood by the Nephite prophets, and the truth of their teachings was confirmed by the risen Lord who manifested Himself unto them shortly after His ascension from the midst of the apostles at Jerusalem. This is the record: "And it came to pass that the Lord spake unto them saying, Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world." (3 Nephi 11:13-14; 1 Nephi 17:40; Mosiah 7:19) *The significance of names when given of God finds illustration in many scriptural instances. The following are examples: "Jesus" meaning Savior (Matthew 1:21; Luke 1:31); "John," signifying Jehovah's gift, specifically applied to the Baptist, who was sent to earth to prepare the way for Jehovah's coming in the flesh (Luke 1:13); "Ishmael," signifying God shall hear him (Genesis 16:11); "Isaac," meaning laughter (Genesis 17:19, compare 18:10-15). As instances of names changed by divine authority to express added blessings, or special callings, consider the following: "Abram," which connoted nobility or exaltation and as usually rendered, father of elevation, was changed to "Abraham," father of a multitude which expressed the reason for the change as given at the time thereof, "for a father of many nations have I made thee" (Genesis 17:5). "Sarai," the name of Abraham's wife, and of uncertain distinctive meaning, was substituted by "Sarah" which signified the princess (Genesis 17:15). "Jacob," a name given to the son of Isaac with reference to a circumstance attending his birth, and signifying a supplanter, was superseded by "Israel" meaning a soldier of God, a prince of God; as expressed in the words effecting the change, "Thy name shall be called no more Jacob, but Israel, for as a prince hast thou power with God and with men, and hast prevailed." (Genesis 32:28; compare 35:9-10) "Simon," meaning a hearer, the name of the man who became the chief apostle of Jesus Christ, was changed by the Lord to "Cephas" (Aramaic) or "Peter" (Greek) meaning a rock (John 1:42; Matthew 16:18; Luke 6:14). On James and John the sons of Zebedee, the Lord conferred the name or title "Boanerges" meaning sons of thunder (Mark 3:17). James Talmage, Jesus the Christ

isaiah-painting

Lance — Wed, 23 Jul 2008 23:58:25 +0000

Isaiah writes of his visions upon a scroll

Del Parson's Artwork of Jesus Christ - 1

admin — Fri, 10 Oct 2008 20:36:45 +0000

Used with permission by Del Parson Studio Return to the Gallery Home

Del Parson Gallery of Jesus Christ - 2

admin — Fri, 10 Oct 2008 20:40:15 +0000

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Del Parson Studio of Jesus Christ - 3

admin — Fri, 10 Oct 2008 20:41:29 +0000

> Used with permission by Del Parson Studio Return to the Gallery Home

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heather — Mon, 03 Nov 2008 20:16:34 +0000

Claiming Jesus Christ: Mormons' Faith in the Redeemer

karenrose — Wed, 05 Nov 2008 16:59:23 +0000

[caption id="attachment_541" align="alignleft" width="150" caption="Jesus Christ in Gethsemane"][/caption] Robert Millet, long-time religious faculty member of Brigham Young University, and Gerald McDermott, Evangelical spokesperson and theologian, have modeled in conversation how those embracing two different spiritual viewpoints can dialog civilly about their respective beliefs. Having lectured around the country contrasting Mormonism and Evangelical tenets, Bob and Gerald have maintained a close and meaningful friendship, and have striven to attain a deeper understanding of each other's faith and beliefs. For over 180 years, Mormons (members of The Church of Jesus Christ of Latter-day Saints) have unequivocally declared their central belief in the atoning mission of Jesus Christ and their pivotal belief in the Savior as Redeemer and Head of His Church, and yet, for so long, this notion has been frequently disavowed or simply missed by the collective public. In light of this ongoing misperception, it is refreshing to hear what Gerald McDermott shares in this regard:

I'm afraid I am one of those who has misunderstood and misrepresented Mormons. . . . I mistreated a distinguished Mormon historian when he came to speak to my class more than a decade ago. Besides treating him rudely, I did not understand how central Jesus Christ was to his faith and to the LDS Church [Church of Jesus Christ of Latter-day Saints] generally. As I remember it, I suspected he wasn't telling me the whole truth when he insisted he was trusting in Jesus for his salvation, and I suggested as much to my class by my repeated counter-assertions and questions. I have since learned that, as Professor Millet demonstrates in the preceding essay, Jesus Christ is indeed at the center point of Mormon faith. As I have learned from my own reading of the Book of Mormon, Jesus Christ is central to the story, and this centrality is epitomized by 2 Nephi 25:26: 'We talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Chirst and we write according to our prophecies, that our children may know to what source they may look for a remission of thier sins (2Nephi 25:26).' That verse alone says a lot--that Christ is at the center of Nephi's consciousness, and it is through Christ that he seeks forgiveness of his sins. I will suggest [later in this discussion] that the Mormon view of Jesus Chrsit is different from that of evangelicals and other orthodox Christians, but the fact remains tha Christ is cetnral to LDS consciousness. I am struck by Susan Black's calculation that Christ or his ministry is mentioned on the average of every 1.7 verses in the Book of Mormon.

While Mormons testify that their salvation is in fact only in and through Christ, the Christ in whom Mormons believe has characteristic differences from the Christ described from the pulpit, at least, of other religious denominations. Mormons claim that Christ's appearance in our day provides additional revelation on who He is and what He expects of each of us. As a starting point for a discussion about the two faiths, though, McDermott agrees with Professor Millet that Jesus is God and is the only way to salvation, but then adds this caveat, as Mormons would-- "although evangelicals and Mormons disagree on what these things mean." For more of what Mormons believe about the nature and character of Jesus Christ, see upcoming posts. Feel free to share your questions with visitors to this site in the forums on this site, or to contact us directly. Source: Claiming Christ, Robert L. Millet & Gerald R. McDermott, Brazos Press: Grand Rapids, Michigan, 2007, 55-60. Additional Reading: Mormon Beliefs Mormon Wikipedia Official Site of The Church of Jesus Christ of Latter-day Saints ("Mormon" Church)

christ

karenrose — Wed, 05 Nov 2008 17:09:14 +0000

Shepherds in the Field

karenrose — Fri, 21 Nov 2008 19:02:51 +0000

The Birth of Jesus Christ: A Message of His Love

karenrose — Fri, 21 Nov 2008 19:03:44 +0000

Several years ago, while pondering the birth of Our Lord and Savior, Jesus Christ, I discovered a few fitting details about the rigorous, devoted lives of ancient shepherds. I regret that I can no longer find their source. Perhaps one of you will recognize the passages and inform me of their origin. As I pondered those details in light of the account of the Savior's birth, a message divinely intended for parents seemed to illuminate itself. I share it with you in all its tender simplicity. It speaks to Jesus' awareness of each of us. And I wish you a Merry Christmas. Imagine the life of a shepherd two thousand years ago, tending his flocks at night—a harsh and lonely life framed on the fringes of cultivated land. Generally of modest means, shepherds either owned a small flock or were hired to work for someone else. Thieves and natural predators like wolves, lions, and hyenas in the wild, presented a real and constant danger to their livelihood. Picture them, then, dressed in cloaks of homespun wool or sheepskin carrying simple weapons to protect their charges, the flocks they loved: "a goat's hair sling for hurling stones; a 30-inch wooden club embedded with nails." Consider their love, their relentless care of their sheep. During the day, their flocks wandered over unfenced rocky ground, nibbling on grasses. Following on the alert, shepherds carried a water bag and such fares as dates, olives, cheese and bread. Thatched roof huts at various lookout points protected the worthy caretakers from the desert sun. At night, if the weather was severe, shepherds returned to a cave or a sheepfold. Sometimes they set up tents for themselves but in warmer months, they often slept beside their flocks in the wild. One dark night, those shepherds—far removed from the artificial glitter and glow of Herod's palace—were visited by a holier light. …. Parents who labor honestly and endlessly in their homes today are not unlike the shepherds of old. We are often seen by the world as shepherds were in their day—as living on the fringes of cultivated lands—living outside the lands of political correctness and moral in-correctness. Some say we have chosen antiquated roles, bound by outdated notions of womanhood. We say we are right where we want to be--forming souls and shaping nations' futures. Like shepherds of old, those of us who are striving to be good parents, to vigilantly tend our flocks and fortify our homes, are armed, too—with a simply unyielding faith and steadiness of purpose. We like shepherds, are constantly on the lookout for those who would disturb the peace and sanctity of our children, those who cleverly but unconvincingly "call evil good and good evil." In our own little fields, our yards and homes, our own flock of little ones wander and frolic and grow as we watch, like shepherds of old, prayerfully and exhaustingly over them day and night. And like shepherds, we, too, sometimes even sleep by them. We, too, wander over rocky ground—shepherding our children through pebbled crossroads and often less than smoothly paved roads—and likewise feel the heat of hard work and the blazing trials of parenthood. We, too, know it's worth it to remain faithful in our charge. We, too, know severe spiritual weather and some dark and cold nights. We also know the joy of true shepherding, of the intimacy, integrity, and fidelity of providing a haven of safety and a spiritual learning center for our loved ones. We know the joy of keeping our flock together and the pain of straying sheep. Will angels not, then, also minister to us as we keep faithful watch in our fields? Will we not also be surrounded by a light and a love and a power as great as that shining for the shepherds of old? Will we not also be guided to Jesus Christ as we continue to work in our fields of our individual homes? Is the Savior not also intimately aware of us in our own little dwellings, on our own little streets, tending our own little flocks? I believe the answer, as the Christmas story illuminates, is a resounding "yes!" Jesus Christ is aware of us. The story of the shepherds is the story of the sacredness of the work of tending those in our care—it is the story of faithful mothers and faithful families living to care for and protect their flocks. It is an affirmation that for us—shepherds of new—the Good Shepherd, even Jesus Christ, will illuminate our lives with the glow of His love, His guiding light—as for shepherds of old—until we likewise behold His holy face. --------------------------------------------- Luke 2: 8-20 8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. 9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. 10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. 11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord. 12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14 Glory to God in the highest, and on earth, peace, good will toward men. 15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. 17 And when they had seen it, they made known abroad the saying which was told them concerning this child. 18 And all they that heard it wondered at those things which were told them by the shepherds. 19 But Mary kept all these things, and pondered them in her heart. 20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

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Beliefs

Terrie — Thu, 18 Dec 2008 15:08:36 +0000

What do Mormons believe? While it would take many volumes to share all Mormon beliefs, there are a number of teachings that are essential to the faith. On this page, you can find an easy directory of beliefs to explore. History Doctrine Mormon Culture and Daily Life

Apostasy

Terrie — Thu, 18 Dec 2008 15:39:39 +0000

As you drive through almost any town, you'll notice many different churches. Dropping in to visit them will reveal that while many of them have a lot in common, there are also important differences in doctrine. Each day, in the news, we hear of denominations splitting over critical doctrinal differences. Since the time of the Savior's life on earth, Christianity has become very divisive, and as a result, there are many different churches, all disagreeing with one another. While the Savior was on the earth, He taught the fullness of the gospel. However, He didn't write anything Himself. His teachings were written by others, probably after His death. After He died, His apostles were killed or died, and no one was left to take their place. Few people had chosen to follow the Savior and God removed the priesthood and the ability to receive revelation, as He had a number of times in the past. Without a prophet to guide them, Christians were left to interpret scripture and develop answers to their doctrinal questions by intellectual study and debate. For instance, in 325 AD, the First Council of Nicaea was held to hammer out doctrinal differences that had developed. After debate and negotiation-not instruction from a prophet of God-official Christian doctrine was chosen. It was at this council that the doctrine of the Trinity was developed and made the official doctrine. Trinity was not taught in the Bible, but some felt uncomfortable with the scriptures teaching that Jesus was the only begotten Son of the Father: For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16) Some leaders pointed out that if Jesus was begotten, he had not always existed, and was not the same person as the Father. We see this meaning of begotten used in many other biblical scriptures. In Hebrews 11:17, we also see this relationship described between Isaac and Abraham. However, most of the religious leaders were worried about this, and didn't want it to be true, since it complicated matters and, in their minds, made Jesus Christ somehow less important. They had trouble understanding various Greek words, including those that emphasized the complete unity of the Father and the Son. So they chose a doctrine they felt more comfortable teaching. This pattern has continued throughout history. Again and again, councils get together and choose doctrine because they're uncomfortable with what is being taught. Sometimes individuals, such as Martin Luther, objected to the teachings of a church and set out a new path. But none claimed to be a prophet and prophecy was not on the earth. This was foretold in the Bible: 11 Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: 12 And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. (Amos 8:11-12) (see also Matthew 24:4-14, for instance.) This apostasy, the loss of prophecy and the ability to get answers directly from God, rather than through debate, led to the proliferation of churches on the earth. However, God promised the apostasy would not last forever. A restoration was also promised.

Christian and Mormon History

Terrie — Thu, 18 Dec 2008 15:45:50 +0000

Christian history set the stage for the restoration of lost truth. Learn about the apostasy and how the gospel came to be restored. What does the Bible teach us about how God's church should be run today? Can we pull lessons from the life of the Savior that apply to our own life and reveal essential Christian truths? The Holy Bible Apostasy: Why did God take away the prophets, and what was the result? Joseph Smith and the Restoration God promised He wouldn't leave us forever without a prophet. Here's what happened. Are Mormons Christian? What We Learn From Jesus' Baptism: Jesus Christ was baptized and from the events of that day, we can learn what God expects of us. What We Learn From the Temptations of Jesus Satan tried to tempt Jesus prior to the start of His mission, in order to prevent the atonement from coming to pass. What can we learn from this to help us keep our own lives on track? Jesus Christ and the Sabbath

Mormon Doctrine

Terrie — Thu, 18 Dec 2008 20:44:07 +0000

In this section, you'll learn of the doctrines of the Mormon Church--those teachings which guide the lives of Mormons and help them make choices about how to live their Christian lifestyle. Do Mormons Believe in Grace? Atonement Repentance Baptism Holy Bible Book of Mormon Jesus Christ in the Book of Mormon God the Father Jesus Christ Holy Ghost or Holy Spirit The Purpose of Life Humanitarian Aid Mormon Priesthood Mormon Prophets Mormon Health Code Mormon Temples What is an Apostle? Just as Jesus called apostles to serve Him, His modern church also uses apostles. Mormon Missionaries

Atonement

Terrie — Thu, 18 Dec 2008 20:50:01 +0000

When God the Father sent us to earth, He longed for us to return. However, the laws of justice required us to an atonement made by one who was sinless in order to live with God again. He knew we would not be sinless, and therefore we couldn't atone for our own sins. Jesus Christ, the only begotten Son of God, offered to carry out the atonement on our behalf. He would come to earth and live a perfect life, and then serve a brief mission. At the end of the mission, He would take on the individual sins of each person and suffer for them, even though He himself would never sin. This was done in the Garden of Eden. Finally, although no one could take His life from Him, He would voluntarily sacrifice it, allowing those who didn't believe in His mission to kill Him on the cross. He would then be resurrected, setting the stage for all of us to be resurrected as well. All of this the Savior did, and all was planned for us by Him and by a loving Father in Heaven, who endured watching His Son suffer and die because He loved us. Mormons believe that there were two parts to the Savior's gift. The first is grace, which is a free gift given to all God's children. Everyone will be risen from the dead and allowed to live forever, regardless of their choices here on earth. Everyone also has the ability to repent of his sins as a result of grace. The atonement gives us more than this, however, and what it gives us is based on our choices. We can choose to accept or reject the Savior's gift of atonement. Atonement is literally "At One-Ment," meaning it is a process that allows us to become at one with God. If we accept the gifts we've offered Him, love Him and work hard to make Him proud of us by keeping His commandments, we can return to live with Him. Paul told the Corinthians: "Know ye not that the unrighteous shall not inherit the kingdom of God?" (1 Corinthians 6:9). God is pure and only those who are also pure can live with Him. Our lives are meant to be a time of preparation to live with God, to become the kind of person who is worthy to live with God-and comfortable doing so. This is what the atonement gave us-the opportunity to work toward perfection, which, while not entirely attainable in this life, is something we can work for, gradually improving our ability to live God's commandments. The greater our love, the easier obedience becomes. Our outward actions are a demonstration of our inward testimony. Living forever is a wonderful gift, but to live forever without the ability to be in God's presence would be a terrible thing for those who love Him. The gift of the atonement isn't just grace's gift of life everlasting, but the greater gift of eternal life with our Creator.

Baptism

Terrie — Fri, 19 Dec 2008 22:30:28 +0000

Mormons believe children are not accountable to God for their actions until they are eight years old, when they have the ability to know right from wrong and have a sense of consequences for actions. For this reason, Mormons don't baptize children until that age. From age eight and on, anyone who was born into the church or who joins it as a convert must be baptized. Jesus Christ set the pattern when He chose to be baptized even though He was entirely without sin. He was baptized by his cousin, John, who held the priesthood and had the authority to perform baptisms. John baptized the Savior by immersion, meaning Jesus was taken completely under the water for a moment. This also demonstrated to us how baptisms ought to be performed, a method only possible if babies aren't baptized. Baptism serves several purposes. First, it cleanses the person being baptized, so they, having now learned the truth and what God expects of them, can begin fresh. God doesn't hold us accountable for that which we never had the opportunity to learn. It is also a time for us to make covenants with God. A covenant is a two-way promise between ourselves and God. God sets the terms, which cannot be negotiated, but if we do our part, he is required to do His. Our part includes taking on ourselves the name of Christ and serving as a valiant representative of His gospel. It also involves a commitment to keep the commandments as best we can, always working to improve our ability to live as God wants us to live. God's part is fulfilled only if we keep our part of the covenant. He gives us forgiveness for our sins, the Gift of the Holy Ghost, and the promise of eternal life. These are wonderful gifts that make life more rewarding and eternity perfect. The Mormons perform the baptism shortly before a person becomes a member of the church. This prepares him to receive the gift of the Holy Ghost, which guides him through the remainder of his life, if he chooses to live worthily of its presence. Although baptism cleanses us of all previous sins, we are not going to be able to maintain that perfection. We're taught to do everything in our power to live a Christ-like life, but when we fail, God has given us ways to resolve the sin. We can go through a repentance process, which includes recognizing the sin, experiencing deep, sincere sorrow for it, making restitution as far as possible, asking for forgiveness, and forsaking the sin. In addition, Mormons take the Sacrament once a week. This is similar to communion in other churches. At this time, we can renew our baptismal covenants and strengthen our resolve to become more like God the Father. Baptism is a required saving ordinance. We must be baptized as part of the process of returning home to our Father in Heaven. The steps we take in becoming baptized then help us to take the additional steps required. It is our first covenant and our initial declaration of our determination to serve God the rest of our lives.

The Holy Bible

Terrie — Sat, 20 Dec 2008 00:04:05 +0000

Many people are surprised to learn the Mormon Bible is really the King James Version of the Bible. The Book of Mormon isn't the Mormon Bible-it's another book of sacred scripture used by Mormons. The Bible is revered by Mormons because it allows us to see how the Savior lived during mortality. From the Bible, we learn the commandments, the nature of our Savior, and the example He set for us. The Old Testament is equally valued, as a record of God's dealings with man as He formed the earth and began the process of presenting the gospel to his children. From both books, we learn to love our Father in Heaven and our Savior, and understand what is expected of us in this life. Our belief in the Bible does come with one restriction. The Bible wasn't written in English, and because there were no prophets on the earth, the book was translated by ordinary men doing the best they could. At best, translation is an inexact science. Frequently, there isn't an exact match for a word in English, and often several words could apply. The translator, who is not a native speaker of both languages, must select the best possible choice for the translation, and when two meanings are equally possible, the translator's opinion must be called upon. This allows for men to mingle their own beliefs into what was originally written. Try reading several versions of a classic originally written in another language. You'll see a large difference between the translations. Now gather several translations of the Bible. You'll see they also use different words, and the choice of words can easily affect the reader's understanding of the passage. Modern translations make this even more risky. As a result of this problem, the Bible is only as valid as its translation. Since few translators have considered themselves prophets, we can presume mortal error or opinions are included in our reading. Mormons believe the Bible, as originally written, was perfect, but that the work of mortal men has lessened its perfection. Mormons read the Bible with that bit of understanding in mind. This is why you often hear them quote the Book of Mormon instead, which was translated by a prophet into English. The Book of Mormon in other languages, of course, was translated by translators, not prophets, and faces the same complication of possible imperfections. In a four year course of study, adults, teenagers, and older children study the Bible for two of the years, one each for the Old and New Testaments. This is twice as long as any other book is studied. The Book of Mormon receives only one year, and the Doctrine and Covenants receives another. The high school students study the Bible for two years in Sunday School, and another two years in a religion class which is held each school day. This means most Mormons who grew up in the church have a very strong foundation in Bible studies. Younger children study the Bible every other year. Mormons consider the Bible to be a critical part of their religious canon, and the Book of Mormon to be a book that testifies of the truthfulness of the Bible.

Bishop's Storehouses

Terrie — Sat, 20 Dec 2008 12:37:54 +0000

Bishop's storehouses are a unique method of bringing food to the hungry. Feeding the hungry has been a part of Mormon life from the very beginning, and the current system has garnered attention from political leaders world-wide, as well as humanitarian leaders. It differs in some ways from ordinary food banks. First, the food isn't directly donated. The Church of Jesus Christ of Latter-day Saints (sometimes called Mormons) produce or purchase the food. This allows for a consistent list of items available. The food is paid for by church members, who go without food or drink for twenty-four hours and then donate at least the amount of money saved by their monthly fast to a special fund used only to care for the poor. It's not always much of a sacrifice to go pull a few cans out of your cupboard to donate to the poor, but it is a sacrifice to go without sustenance of any kind for a day. This sacrifice gives the members a very small look into the issue of hunger. The purchased food is placed in a small storehouse which often looks much like a little grocery store, but without a cash register. Members of the church volunteer their time to staff the storehouse and assist other members who have a temporary food need in getting the supplies they need. The storehouse has both food and other supplies necessary for survival, including cleaning supplies, baby needs, and personal care items. A member must be approved to visit the storehouse. He meets with church leaders to evaluate the needs of the family. Since supplies are limited by the donation amounts, it must go to those who most need it. Then the member is asked to make a two-week menu and the menu is used to fill out the form, itemizing what the family needs. This ensures families get the foods they really need and are comfortable eating, and also makes sure the food is useful to them. Often, a visit to a traditional food bank results in two bags of foods that don't add up to meals-macaroni and cheese without butter or milk, or pasta without anything to put on it. A Mormon returning from the storehouse has often filled several small grocery carts and what goes into the cupboard will resemble a frugal trip to the grocery store, with enough food to really last two weeks. This is possible because the food is normally only available to church members who have been approved for assistance. It is not really charity, in that the members have, in the past, helped to fund that storehouse with their own donations. It is something they give to when they can so it's available to them when they need it. It's only meant as temporary assistance while the family does what's needed to get back on their feet again. To that end, the Mormons have other programs that help people become self-sufficient-literacy classes, English classes, employment assistance, and other services as needed in a specific area. They're encouraged to put away a year's supply of food towards emergencies, gradually building that supply can by can. This allows them to take care of themselves during the first year of hardship, and saves the supplies for those with the greatest need. When there is surplus produce, it is frequently donated to local community food banks. In 2008, the church donated many semi-trucks of peaches and apricots grown on a church orchard in Utah to food banks around the country who were facing serious food shortages. These items are grown for the storehouses, but in years where the church has more than it can use, it sends it out to the community. Storehouses are one way the Mormons care for their own, allowing shrinking community resources to be used for those without a church to turn to. The Savior taught us to feed the hungry, and the Mormons are following in His footsteps.

Book of Mormon

Terrie — Mon, 22 Dec 2008 13:38:43 +0000

The "Mormon Bible" is the King James version of the Bible. The Book of Mormon is another book of scripture, also treated as sacred by the Mormons. They consider both books to work hand in hand to testify of the Savior. "Perhaps no other book has been denounced so vigorously by those who have never read it as has the Book of Mormon."--Boyd K. Packer, "'The Things of My Soul'," Ensign, May 1986, 59 Those who read the Book of Mormon for the first time are often surprised that it is not at all what they've heard it was. It testifies of the Savior's divinity, and mentions his ministry or teachings more often than the entire Bible, although it's a smaller book. The Book of Mormon is organized much like the Bible, with smaller books within the large book-just as the Bible includes Genesis and Matthew, for instance. Later editions include modern additions of chapters and verses like those in the Bible to make it easier to reference. Like the Bible, it has a basic storyline, although stories aren't the primary purpose of the book, any more than the stories are the main purpose of the Bible. The book concerns, for the most part, the descendants of one family, the family of the prophet Lehi. Lehi lived in Jerusalem around the time of the prophet Jeremiah, and like Jeremiah and other prophets of the time, preached that Jerusalem would be destroyed and the inhabitants carried away captive or killed unless they repented. When Lehi's life was threatened, God instructed him to take his family, leaving behind his wealth, and go into the wilderness. Eventually they would land on the American continent, following God's instructions. After the death of the parents, the children would split into two groups. Those who followed the oldest son, Laman, were largely wicked. Those who followed the fourth son, Nephi, were largely righteous. The contrast of the two groups helps us to see what happens when we either follow or reject the Savior. The way the Nephites, as the followers of Nephi were known, worked to save their fallen portion of the family, shows us how to treat others who are in trouble spiritually. These people brought with them the scriptures that were available to that point, probably somewhat corresponding to the Torah. They knew of Christ and their prophets foretold his coming and mission. When Christ was born, they were given signs and knew He had come. When He died, they also knew that. Then, after His death, Jesus Christ came to them for a few days, to properly organize their church, teach them, bless them, and minister to them. This is the centerpiece of the book, the reason for its existence. It is, as the recently added subtitle attests, another testament of Jesus Christ. Not only does the book teach of Him, but He appeared to these people, and we know He came to others as well-the other sheep referred to in the Bible-which teaches a priceless lesson. We learn that God and Jesus were not just the Gods of Jerusalem, but of all mankind everywhere. He was entirely aware of those who lived away from the Holy lands and loved them enough to spend time with some of them, leaving us additional testimonies of their divinity and reality. If this is not what you've heard about the Book of Mormon, why not read it for yourself? Mark each passage that refers in some way to the Savior in red and then see how many are marked when you're finished. Read the Book of Mormon online. Receive a free Book of Mormon.

O Holy Night - Kenneth Cope & Liz Lemon Swindle

admin — Mon, 22 Dec 2008 17:09:09 +0000

[embed]http://www.youtube.com/watch?v=4sma7YVkq4w[/embed] Wishing you a very Merry Christmas. Video used with permission of Foundation Arts.

Do Mormons Believe in Grace?

Terrie — Tue, 23 Dec 2008 16:17:54 +0000

When Jesus went into the Garden of Gethsemane, he took on the sins of the world. This was a painful process, and the greatest gift we've ever received from anyone, made more extraordinary because it was done voluntarily out of love for us. Jesus Christ then died on the cross, again voluntarily, because no one could take His life, and rose again from the dead. This process of love brought into the world two miracles and gifts of love. The first was grace. Grace allows each person to rise from the dead and live forever, as did the Savior, and, as did the Savior, receive our perfected bodies in the resurrection. It also makes it possible for us to fully repent of our sins. We were, until that time, unable to make a full repentance, because atonement had to be made by someone who was sinless, and only the Savior was sinless. Grace makes it possible for us to do good works beyond our personal abilities-the gift of being able to serve at a much higher level. Mormons, however, believe there is more to eternity than grace. Grace comes to everyone, but God commanded us to keep His commandments. The Savior said that if we really love Him, we will keep His commandments. Is there a purpose to doing so? "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." (Matthew 7:21, KJV of the Bible) This is what the Bible tells us. If we don't do God's will-obey the commandments-we can't return to God's presence no matter how many times we say we've accepted Christ as our Savior. It's our actions, combined with what's in our hearts, that show who we really are. Can you then buy your way into Heaven by doing a long series of good works? No, you can't. " 6 For behold, God hath said a man being evil cannot do that which is good; for if he offereth a gift, or prayeth unto God, except he shall do it with real intent it profiteth him nothing. 7 For behold, it is not counted unto him for righteousness." (Book of Mormon, Moroni 7) How do grace and atonement work together then? Grace gets us started. In our mortal lives, it gives us the ability to repent and to call on God for help. After death, it continues to bless us. We're resurrected, given a perfected body, and allowed to live forever. But who wants to live forever without the fullness of the blessings promised? If we love God, being with Him for eternity is the best part of God's promises. The Book of Mormon tells us no unclean thing can dwell in heaven, and certainly this is logical. If we say we've accepted Jesus as our Savior, but go right on living as we lived before we accepted Him, then we really don't have a true testimony and our love for God isn't what it needs to be. God is pure and when we live with Him, we have to be pure also. No one will want to live in Heaven forever with people who are wicked or who don't really put God first. Heaven is not to be just like earth, certainly not where God is. Our good works show God where He is in our priorities, but the works must be done out of love, and not out of a desire for a reward. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. (Matthew 6:5) You can see how grace works together with the atonement to provide a complete gift that eventually leads to eternity in God's presence. Mormons do indeed believe in grace, which is mentioned nearly twenty times in the Book of Mormon.

Mormon Family Life

Terrie — Tue, 23 Dec 2008 17:39:56 +0000

Mormons consider families to be one of most loving gifts God has given us. The home is the central unit of society and of God's kingdom and the church works hard to promote positive family values. The ideal family consists of a mother, a father, and children. Of course, not every family has the ideal, but church members are taught to work for that ideal. Marriage is always between a man and a woman and no other type of marriage is recognized by the church. Married couples are also encouraged to give children a place in their home, through birth, adoption, or foster care. Mormon families are very traditional. When possible, the husband is expected to provide for the family financially and the wife cares for the home and the children. The husband presides over the home, which does not mean he rules, only that he presides in righteousness. In this role, he sets the spiritual tone of the home through his own example. He and his wife work together as equal partners to run the home. Because each adult has his or her own sphere of responsibility and expertise, there is reduced contention. Each person is considered the resident expert over the part of the family he is in charge of. Although Mormons do, of course, attend church, the home is considered the primary place people learn about the gospel. Parents are responsible for teaching their children about God and Jesus, and helping them develop good spiritual habits. The auxiliaries found at church for children, teens, and adults are meant to help the family, not to replace it. Mormons have developed many traditions and programs to help with this commitment. Each Monday night they stay home without visitors for Family Home Evening. In this family-only meeting, they have a song, a prayer, a lesson on a principle the family wants to work on in the home, refreshments, and games or activities. This allows parents to both formally teach the gospel in the home and to build eternal family bonds. Each person takes turns carrying out the various tasks involved in the meeting-giving voice to the prayer, teaching the lesson, leading the music, and planning activities, which allows even small children to learn how to lead a meeting, conduct music or develop skills they will use in their adult church life. Families also have family and couple prayers each day, and daily scripture study in the home. They make their religion an integrated part of their daily life, rather than an isolated Sunday morning tradition. God started the world with a family, and He sent His own Son to a family on earth. He considers families to be central to His plan. In fact, Mormons learn that one magnificent gift God has given them is the ability to have their families with them forever. After all, if Heaven is where you will be happier than you could possibly imagine, won't you need your family in order to make that possible? Most people in loving homes are never entirely happy without their family gathered around them.

God the Father

Terrie — Wed, 24 Dec 2008 12:26:05 +0000

Mormons worship God as their Heavenly Father. They know Him to be a kind and loving God who knows them well and wants only the best for them. He has given them every opportunity to return home to Him without intruding on their agency. Our relationship with God began before we were born. He created our spirits, making Him very literally our Father. Then we lived with Him for a time, and He got to know us and we got to know Him. When he created this home on earth and sent us here, He wasn't sending away strangers. He sent away children He knew and loved, and so He misses them and wants them home again, as does any parent who sends a child out into the world. Mormons view God as a parent, and a perfect one at that. Therefore, He deals with us as would any good parent. He leaves us to make our own choices in life after giving us guidelines to follow. He expects us to take care of ourselves as far as we are able, in order to help us become all we can be, and He gives consequences for behavior. Mormons also teach that God has a body of flesh and bone, like our own, but perfected and glorified. The Bible teaches us that we were created in God's image, and of course, children always do resemble their parents physically. A puppy looks like a dog, and a human baby looks like a human-like its own father and mother. Jesus received a body when He came to earth, and when He was resurrected, it was restored to Him in its newly perfected form. His resurrection, and the saving power of grace, allows each of us the same privilege in time. Because Mormons love their Father in Heaven, they want to become like Him. They work hard to learn what He is like, and what He wants of them, and then they work to emulate Him. Because Jesus Christ taught that if we had seen Him, we had also seen the Father, we can learn much about God by studying how the Savior lived His life. This gives us a model of how we ourselves can live. Mormons do not believe in the Nicene Council doctrine that God, Jesus, and the Holy Ghost are one being physically. Instead, they follow the Biblical teaching that Jesus is literally the only begotten Son of the Father, and that They are one in purpose and doctrine. They are entirely unified. The Bible frequently talks about people being one, and it is always meant for them to be unified, not for them to combine their beings.

11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. 12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 14 For the body is not one member, but many. (Corinthians 12)

From this chapter in the Bible, we can see what is meant. Clearly, we're not really one body. We're simply unified in our purposes, doctrines, and faith. For Mormons, God is very real, very loving, and very personal.

Home and Visiting Teaching

Terrie — Wed, 24 Dec 2008 12:58:27 +0000

In an increasingly impersonal world, with families spread far apart, many people today are lonely and many older people have no one checking in on them. The Mormons have two programs that helps prevent this and to be sure each member of the church is watched over and taken care of. The programs are called Home Teaching and Visiting Teaching. Home teachers are men who hold the priesthood. (Every male over the age of 12 may hold the priesthood if they are worthy.) Priesthood holders begin serving as home teachers when they're fourteen, and, when minors, are paired with an adult, often their father. They are given a list of families to take responsibility for. They visit the family once a month to deliver a brief spiritual message and to build a friendship with the family members, particularly the father. If the family has a need they're unable to meet themselves, they turn first to their home teacher, who either handles the need or turns it over to his leaders. For instance, if the father loses his job and is the only source of income, the home teacher would monitor the situation and report to others when he senses the family needs food or other assistance. If a tree fell during a storm, the home teacher and others he lined up would come out to help remove it. Visiting teachers serve the same purpose, but they visit only the adult women in the home. Like the men, they travel in pairs, but do not become visiting teachers until they join the Relief Society, a woman's auxiliary for women ages eighteen and older. Often women are more comfortable sharing their feelings and needs with another women. Visiting teachers provide much of the compassionate service needed in a congregation. They are the first people called when one of "their" families needs a ride to the doctor, a meal brought in during illness, or a shoulder to cry on. These services are especially valuable when a family moves into the area and are far from home and family. The visiting teachers provide two instant friends, and two people who can be called on without guilt if the woman needs something before she really knows anyone well. Those who visit elderly women make a point of checking on them regularly, to make sure they are alive and well. This has led to miracles and even the saving of lives. Home and visiting teachers provide each person a personal connection with two other church members. Often the lists are changed, so over time, members develop close relationships with a variety of women, even if they're very shy and not comfortable reaching out to others. Because the home and visiting teachers are trained to provide service out of love, they work to develop a true bond with those they visit, and real friendships develop in many cases, often between women who might never have noticed each other had they not been assigned to get acquainted. A busy career woman with no children might be assigned to visit a woman who stays at home with a large family and both gain insights and respect for the lives of the others. A young mother living away from her parents might be paired with an older, experienced mother who can provide advice and comfort as the young mother settles into her new life. A young man in college might find himself visited by a successful business man who can make valuable suggestions as the younger man launches a career. Home and visiting teaching are inspired programs that make a large church personal.

Mormon Culture and Personal Life

Terrie — Wed, 24 Dec 2008 13:14:06 +0000

Mormonism isn't just a Sunday only religion. It's a religion that requires one to be Mormon all day, every single day of the week. It reaches into every aspect of daily life. Homelife is filled with prayers, devotionals, family nights, and daily teaching. A Mormon at work is expected to uphold his moral standards even while participating in the challenges of the business world. A Mormon choosing community service is asked to choose programs that don't violate the beliefs the member has committed to uphold. Relationships with others are held to the standards of love and respect Jesus Christ taught His followers to uphold. In every way, a Mormon is to be a Mormon all day long. It isn't a faith that can be turned off when the member walks out the chapel doors. The articles listed here will give you a glimpse into the daily life of Mormons, how they really live their lives and what is important to them personally. Mormon Families Home and Visiting Teaching Modesty Mormon Helping Hands Program Self-Reliance Mormon Women Mormon Genealogy

Humanitarian Aid

Terrie — Mon, 29 Dec 2008 16:13:55 +0000

Besides the work the Mormons do to take care of each other, they also have projects designed to help people around the world without regard to their religious beliefs. The church's Humanitarian Services program carries out extensive humanitarian projects world-wide. Money comes from donations specifically targeted to that program, and no money is spent on administration, which is paid for out of regular church funds. Some programs are carried out in conjunction with other religions or charity groups. Each group provides what it has to complete a project much larger than either could carry out alone. For instance, the church shipped 142,000 pounds of medical supplies and other things that were needed to Myanmar. From there, CARE took over the distribution, because they had the programs already in place to do so. They work with a variety of organizations to vaccinate children in 28 countries against measles. Since October of 2003, the church has provided 54,784 volunteers to work in the program. They've also provided funding that has been used to purchase vaccines and used their network of communications to get the word out to families about the clinics.. Members of the church also use their time, resources, and talents to make items for the church to distribute. Many children put together school kits for children who couldn't go to school without them. The humanitarian aid website has patterns for things such as quilts, toys, and baby items. In Guatamala, only two percent of the country's budget is spent on education, and as a result, the schools have very little to offer, especially in terms of comfort. Many children are forced to sit on slabs, and use planks to write on. Many of the children can't go to school at all, because they're required to provide their own basic supplies, such as pencils and notebooks. The cost of these items is extremely high. The church recently placed five hundred desks in mountain schools, as well as a large number of school kits, which are carefully designed to have no religious, political, military, or commercial materials in them. Salt Lake City is the home of the Humanitarian Aid Center. Here, volunteers can drop by to help with any projects currently in progress. The center also offers classes for immigrants and refugees in English, computer skills, and customer service. After completing the course, they're given longer term help in finding permanent employment. The Humanitarian Aid program is only one small part of the church's commitment to helping the poor. Jesus Christ set the example for all who follow Him as He served his three year mission. He healed the sick and disabled, offered comfort and encouragement, and gave people dignity and respect who were not accustomed to receiving it. As He did these quiet acts of service, He also reminded His followers to do the same, as did His apostles: 16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 18 My little children, let us not love in word, neither in tongue; but in deed and in truth. (1 John 2)

The Holy Ghost

Terrie — Tue, 30 Dec 2008 13:58:26 +0000

Before Jesus died, He promised His apostles that He wouldn't leave them without comfort. He would send them a comforter. Since His death, we've all had access to that comforter, if we want it. The comforter is the Holy Ghost, sometimes called the Holy Spirit, a member of the three-personage Godhead. God, Jesus, and the Holy Ghost are known by Mormons to be three separate beings, unified in purpose and mission. The Holy Ghost serves a number of purposes in our mortal life, and is a treasured gift from our Father in Heaven. We all have access to the Holy Ghost, but after our baptisms, we can have Him with us all the time, as long as we're living worthily. He can't be where sin is, so if we ignore His warnings, He must flee our presence and we're on our own. The most important function of the Holy Ghost is to testify of truth. Through His promptings, we can know when we're being taught truth, and so it's always through the Holy Ghost we become members of God's church. "13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come." (John 16:13) It takes practice to learn to recognize the Holy Ghost, but God promised us in James 1:5 in the Bible that we could always turn to God when we need wisdom, and learning truth is essential to wisdom. Most people describe the Holy Ghost's presence as a warm, safe, comforting feeling. When they're making good choices or have come to the right decision, this is what they feel. When they are making a bad choice, they often feel sick to their stomach, confused, or simply unsafe. How do we access that wisdom the Holy Ghost can offer? God knows it's best for us if we have to make an effort to gain what we want. It's never good to always be handed things without any personal responsibility-we don't appreciate them and we learn less. We're even less likely to accept an answer that comes too easily. The first step, then, is to study the issue out. If a person were trying to find out if the Mormons had the truth, they would first read the Book of Mormon and explore Mormon.org to learn more about their beliefs, always praying for inspiration. Then, if the person is still interested, he would most likely invite missionaries to his home to teach him more and visit church services. Using everything he has learned, he would then work through the information, studying, organizing, and coming to a decision. He would take that decision to God, who would send the Holy Ghost to respond. Once a response is received-and this can take a long time of repeated prayer to show your true desire for truth-the person must act on the answer. It would be disrespectful to receive an answer from God and then ignore it. This makes asking for truth a grave responsibility, but one that comes with great blessings. Another role of the Holy Ghost is to provide protection. Many who have received the Holy Ghost have found times when a voice of warning came, most often as a feeling or a thought, but in rare occasions even as a voice. "Pull off the road-hurry!" "Check on your baby." "Don't go to that party." When the promptings are followed, the person is kept safe from danger. Ignored warnings can lead to frustration or even great danger. Finally, the Holy Ghost also provides comfort in times of trial, one reason He is known as the Comforter. A person praying for comfort will feel that burden lifted through the power of the Holy Ghost. A person who has been properly baptized by someone with authority from God can have the Holy Ghost with him at all times, and it's a gift worth sacrificing for.

Jesus Christ

Terrie — Tue, 30 Dec 2008 15:05:18 +0000

Mormons place the name of the Savior, Jesus Christ, directly into the center of the name of their church. He is the purpose for the Book of Mormon. Small children study His life, and adults delve even further into the four gospels that teach about Him, as well as the Book of Mormon, which adds even more knowledge of His life and mission. Mormons are Christians. There are differences, of course, since they worship the Biblical Jesus and not the one argued about, compromised on, and created by men in a council of powerful people. The Jesus Christ Mormons worship is found clearly in the Bible verses. In the Bible, we read that Jesus is the Son of God. Mormons believe this to be literally true. He had God as His father, and a mortal mother named Mary. He is not God, but is God's son, part of the Godhead. The complete Godhead consists of God, His Son, Jesus Christ, and the Holy Ghost. They are indeed one, but not, as the Nicene's decided, one person. They are one in purpose, mission, and truth. They are, in other words, entirely unified. 16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (Matthew 3, King James Version of the Bible) In these verses we see the members of the Godhead all in one place, and God declaring exactly who Jesus is--not God, but God's Son. His expression of pleasure in how Jesus had so far lived His life is further proof they are not the same person. God is not likely to praise Himself in this way or refer to Himself as beloved. Jesus volunteered to come to earth and live a sinless life for us. We had to be redeemed by someone who was perfect, and none of us could do this. As God's only begotten Son, Jesus could and willingly did so. He lived exactly as he had promised us He would, and then went into the Garden of Gethsemane, where he atoned for sins He never committed, because He loved those who had committed them. Then He allowed men to kill Him, after which He was resurrected. Through grace, this gift, freely given, allowed each of us to be resurrected and to live forever. It also made it possible to completely repent of our sins. Both these gifts are essential to eternal salvation, and every person receives them regardless of how he lives his earthly life. Those who choose not just to live, but to live according to God's word, also receive even greater gifts. The atonement makes it possible for those who truly love God and Jesus Christ to repent and then to work towards the life of perfection God asked of us. If we accept Jesus Christ as our Savior, live according to His words the best we can, and always make the best effort possible, the Savior makes up the difference and we can live with God forever in His kingdom. The Savior made powerful sacrifices on our behalf, to make possible God's greatest gift. He has earned our love, respect, and worship, and Mormons honor Him as their Savior.

Joseph Smith

Terrie — Tue, 30 Dec 2008 15:59:50 +0000

When Joseph Smith was fourteen years old, he was very interested in religion. Throughout the area where he lived, many people were equally interested in the subject, and there were many revivals and conversion efforts going on. Joseph was uncomfortable with the contention this created. He was also confused by the differences in doctrine between the various churches. They each taught very different things, but each claimed to be teaching God's truth. Joseph didn't see how this could be true. How could two conflicting ideas both be true? One day he was studying the Bible when he found an important scripture. James 1:5 offered both advice and a promise: 5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. 6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. Joseph Smith took this scripture at face value and went into the woods near his home to pray and ask God for the wisdom he sought, which was to know which church to join. Satan made a desperate attempt to stop the prayer and the restoration that would ultimately result from it, but he can't be where God is, and so when Joseph saw a light in the sky descending toward him, Satan fled. Righteousness always wins out over evil in the end. God and Jesus were in the light, and they stood in the air, above Joseph Smith. God introduced Jesus Christ as his Son, and instructed Joseph to listen to Him. Joseph was told to ask his question, which he did and Jesus told him not to join any of them at this time, because none of them held the complete truth. Joseph honored this request, although he felt it made it harder for him to live the gospel as well as he might have otherwise. However, he did the best he could and eventually, God sent an angel named Moroni to begin tutoring him. Moroni taught him eternal truths and helped to prepare him to lead the restoration. He also gave him guidelines to help him mature into a man, old enough and mature enough to cope with the trials ahead. Once Moroni felt Joseph was ready to start his life's work, he was allowed to obtain the plates that Moroni, while living his mortal life in ancient times, had hidden away in the Hill Cumorah when his people had been killed and his own life was in danger. Joseph took the plates and was instructed to translate them into English. He was not educated, and so he used scribes to write what he dictated. The translation was done through the power of the Holy Ghost, although he was instructed to study it all out himself and do what he could on his own. Many Mormons since then have learned a second language by reading the Book of Mormon, and have gained a small understanding of how this might work. When the book was translated, it was published as The Book of Mormon. Mormon was the father of Moroni. The church was formally organized and grew quickly from the initial six people who attended the first meeting. However, persecution was strong from the beginning, and Joseph's own life was ended at a young age when assassins murdered him, leaving his wife and young children to face life alone. It was assumed that murdering the young prophet would end the church, but it did not. Under the brilliant leadership of Brigham Young, the church continued to grow and today is found throughout the world with millions of members.

Mormon Marriage

Terrie — Thu, 01 Jan 2009 22:34:44 +0000

When Mormons marry in the temple, they make even more of a sacred vow than those who enter traditional marriages. While most people marry until "death do you part," Mormons marry for their lifetime on earth and for all of eternity. They call this eternal marriage, celestial marriage, or marriage for time and all eternity.

God initiated human life with a married couple, a man and a woman who were created for each other. He instructed them to put each other first, and included instructions for future generations, that a man would leave his parents and join with a wife, putting her before his own parents. In Corinthians, Paul taught: "Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord." (I Corinthians 11:11)

Marriage has always been very important to Heavenly Father, as it is the foundation for the family, which is the fundamental unit of God's kingdom. A proper to start to the family through a proper marriage improves the family's chances for success.

God has declared marriage, as we saw in the creation story and in Paul's comments to the Corinthians, to be between a man and a woman. Mormons honor this traditional definition of marriage, and because polygamy is only permitted in rare situations to carry out God's plans (as it sometimes was in Biblical times), today they perform only marriages between one man and one woman. Polygamy was practiced only for a brief time more than one hundred years ago, and then only by a small number of church members under conditions very different than those permitted by members of groups who are not Mormon but are sometimes confused with Mormons.

God has never sanctioned divorce except for specific situations, such as abuse. For this reason, it's unreasonable to think He would sanction it for all marriages at a given time-when death separates a couple. This schedules the divorce at the very moment the marriage is taking place. How many of us would marry someone who announced he or she would be happy to get married, but only for ten years? No one would want this, and it's certainly not how God planned it, and yet it is how marriage is traditionally carried out, as if we feel we will enter Heaven and be promptly assigned to fall out of love with our spouses.

Because God instructed us to love our spouses and find happiness in family life, and because He loves us, He has planned a way to allow our families to continue forever, if we love them enough to make the sacrifices for this to happen. There is no way a person who loves His family could be happy in eternity without those He loves most. For this reason, God commanded the building of temples, where a marriage can be performed by a person with this special authority, for all eternity.

Mormon marriages are fairly traditional, in that they involve a man and a woman who are expected, if possible, to carry out the traditional roles. The husband is primarily responsible for earning the money and the woman is primarily responsible for taking care of the children and the home. This allows each person to have an area of family life that is especially theirs to do well and to be an authority over. Of course, the homemaking part of the job is often much larger than the earning portion, especially when there are children, so husbands are expected to pitch in and help. Mothers are instructed to teach their sons homemaking skills, which are used on their two year missions (a volunteer service in which they teach others about their religion, living away from home.) and in their future marriages. Most Mormon men are reasonably skilled at basic homemaking and cooking.

Although each person has a God-given area of responsibility, and the husband presides over the home, both are equal partners. To preside is not to rule, a term which is too often misunderstood. A man who presides is responsible for setting the level of spirituality and obedience to God through his own example. He acts appropriately, and others are then encouraged to follow his lead. The husband and wife work together to make decisions, each having respect for the others' expertise in his or her assigned area of responsibility. The wife doesn't simply do as she's told, nor is she required to follow a husband who asks her to disobey God.

The Proclamation on the Family, which outlines Mormon theology concerning family life, says, "By divine design, fathers are to preside over their families in love and righteousness and are responsible to provide the necessities of life and protection for their families" ("The Family: A Proclamation to the World," Ensign, Nov. 1995, 102) This means there is never an excuse for a man to use his leadership for abuse, neglect, or unrighteous dominion, since Paul, in the Bible, explained,

"For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. "Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it" (Ephesians 5).

Men must preside in love, and this strongly limits how they handle their leadership responsibility.

Dispelling Misperceptions about Mormon Marriage

Misperceptions abound regarding marriages performed in the Mormon Church, and some are actually appalling and nonsensical.

Mormon homes are patriarchal in the extreme; women are forced to be homemakers. In reality, a very high percentage of Mormon women work, and perhaps all work during certain times in their marriages, especially before and after childrearing. A high percentage of Mormon women achieve higher education, and most are able to develop many talents. Mormon women engage in service to their communities, to their families, to their church callings (the Church has a lay clergy, and women fill many positions), to the Church's humanitarian aid programs, and to charitable pursuits.
Mormon men and women engage in ritual sexual acts in the temples before marriage. Nothing could be further from the truth. Both marriage partners must be chaste to qualify to enter the temple. If a sexual transgression has occurred, it must be thoroughly repented of before a temple recommend is issued, and such repentance usually takes at least a year. The marriage vow is a holy vow that demands purity from both the bride and groom. This purity is completely honored by the family and friends of the couple, who must also be leading exemplary lives to earn temple recommends to witness the marriage ceremony. The ceremony itself is much like normal weddings in style, with the couple kneeling at an altar, and the officiator giving them counsel and guidance, but the vow is an eternal commitment and includes promises of eternal glory, if the couple continues in righteousness.
Polygamy is still practiced in the Mormon Church. Completely untrue. Any member of the Mormon Church who participates in polygamy is excommunicated. The groups of fundamentalists in Texas and other states who practice polygamy and claim to be Mormon are not affiliated with the Mormon Church, and most have never been.
Mormon women are "inveterate breeders." This is a phrase that was actually used in the press, and it is insulting. Families all over the world used to be large families. Lately, however, some nations are actually losing population and are begging their citizens to procreate. Family is central to Mormon belief, and as such, Mormons thoroughly enjoy family life as their central focus. Family life doesn't occur if the family isn't populated. Also, Mormons believe that we lived in a heavenly spiritual realm before we were born on earth. This belief permeates poetry and literature worldwide, so it's not such a bizarre idea. Mormons welcome as many spirits as possible to good homes in this mortal existence, but how many children to bear (and when) is a decision to be made between husband and wife and the Lord. Physical and mental health are considerations, but Mormons are counseled not to avoid having children in order to accrue material wealth. Birth control is another decision left up to husband and wife without meddling from the Church. Mormons, however, consider abortion a terrible sin and a lamentable trend in many societies around the world. Thus, Mormon families tend to be larger, but still not as large as families were in recent history.
Mormon girls jump from the Salt Lake Temple into the Great Salt Lake to escape marrying there. A novel written in the 1930's made this claim, and it still pops up now and then, even in our "enlightened" societies. The Great Salt Lake is about 30 miles from the Salt Lake Temple. The Salt Lake Temple is an historical landmark, and so it's a "destination" wedding venue for many Mormon couples. It also has beautiful gardens which are a favorite location for wedding photography.

Mormon Men and the Priesthood

Terrie — Fri, 02 Jan 2009 16:36:11 +0000

The priesthood is the power to act in God's name. This is a very sacred responsibility, and one that must never be used lightly or for personal gain. Throughout the Bible, we see the priesthood was only held by men, and never by all men. For instance, in the Old Testament, the Aaronic Priesthood could be held only by men who were of the tribe of Lehi, and the role of priest could only be held by Aaron and his sons. The high priest could only be Aaron's oldest son. Men were chosen to hold the priesthood both by lineage and by worthiness. Even a blemish or disability could keep a man from receiving the priesthood at that time. The rules periodically changed to suit the Lord's needs at any given time. (See Hebrews 7.) Today, the priesthood is held by all worthy males ages twelve and older. Boys and men receive higher levels of the priesthood based on age, worthiness, and position. Each member of the priesthood can perform his own responsibilities and those of the offices below his own. Certain positions within the church require a specific level of priesthood, which is the only reason they are only held by men. However, other positions, including many of very high authority, can be held only by women. The priesthood is used only to bless others. A man can't use his priesthood on himself. If, for instance, he becomes ill, he must call on two other priesthood holders to administer the healing ordinance. He can't do it on himself. In this way, a priesthood holder has greater responsibility, but no additional blessings over those who don't have it. Every member of the church has equal access to the blessings of the priesthood, including women and children. The priesthood does not involve income of any kind, because the Bible teaches that to earn money through the priesthood is priestcraft. Those who don't have the priesthood are not being kept from a career. All priesthood positions are voluntary. The priesthood is also a family function. While the priesthood holder works to bless members of his church, he also uses it to serve his own family. This requires him to maintain a high level of spirituality and obedience to God at all times, since priesthood is not something practiced only at set times of the day. A Mormon man must honor his priesthood around the clock, always setting a good example for his family and working to create the spiritual tone of the home. In many homes, it is the father who, as the priesthood holder and the one who presides (but doesn't rule) over the home, who calls the family to daily prayer and scripture study. The husband must use his priesthood authority wisely as he learns to lead his family without ruling them or controlling. He and his wife are equal partners, sharing in the decisions that have to be made to help the family work well. He works with his wife until they've come to an agreement, rather than simply announcing things will be done his way. When priesthood holders are interviewed by their leaders, this is one of the topics they are expected to answer to-are they treating their wives with respect and honoring her partnership with him? How does this work in actual practice? Suppose a husband and wife needed to make two decisions. One involved how to help their children become more responsible about chores and homework. The other involved increasing the family income to cover some new, unavoidable expenses. The husband might, as the presiding officer, set aside a time to talk about these with his wife. First, he would listen to her thoughts, concerns, and ideas, and then he would share his own. Because the first decision involves the daily home life of the children, he feels she should make the final decision, since she is the one overseeing the chores while he is at work. He honors her expertise in her specific area of their family's operation. But the second decision is really about him, and she has strong opinions on the subject. He suggests they both prayer, together and then separately, and return to discuss it again. When they return, they continue to work out the options and explore the consequences of each decision. They work on the problem over several days until she decides she is comfortable with what her husband wants to do, even though it isn't her first choice. He presides, but doesn't make a final decision until she is comfortable with what is being done. At the end of the process, they've each made the final decision concerning their own area of expertise and responsibility, but each is satisfied both with the results and with the loving, respectful way the decision was made. This is how priesthood works in a home-respectful and loving.

Modesty

Terrie — Sat, 03 Jan 2009 22:48:23 +0000

The apostle Paul taught the Corinthians an important reason why they should respect their bodies. "What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" (1 Corinthians 6:19) If our body is the temple of the Holy Ghost, then it is clearly not our own. If it's the temple of the Holy Ghost and God created it, then the body belongs to God, and we have a sacred responsibility to use it in the way He planned. One way of honoring this gift from God is to dress it modestly. Mormons follow a dress code that allows members to look modern, while still appropriately covering the body. The dress code applies to both men and women, and is not, therefore, merely a way for men to control women. A modestly dressed Mormon will wear clothing that covers the shoulders and properly covers the chest area. Their clothing does not allow the stomach or back to show. Legs will be covered to the knees. Clothing is never extreme and while it can be attractive, it doesn't call undue attention to itself. Clothing is neither too tight, nor too baggy. Swimsuits for women are one piece and don't leave the stomach or back uncovered. Men's suits will also protect modesty. Women may wear one set of modest earrings, but men may not wear any at all. Piercings in other places are prohibited for both genders. Women who wish to wear make-up avoid extremes. Tattoos are forbidden because they defile our temple. Modesty is more than just putting on the proper outside appearance. It also means to be modest in other ways. When we are baptized, we take on ourselves the name of Christ, and represent Him in all we do. For this reason, we try not to draw undo attention to ourselves in ways that are unimportant. A Mormon is taught to use speech befitting a representative of Jesus Christ. They learn not to take God or the Savior's name in vain or to swear or use crude language, because this is not modest and doesn't properly represent who God has asked us to be. A Mormon tries to be uplifting to those around her and to demonstrate through her actions and speech the joy the gospel of Jesus Christ brings into the life of His followers. Her actions will also be focused outwardly, always watching for ways to serve and to demonstrate what it really means to be a Christian. This does not mean hiding in corners to avoid being noticed. It simply means doing the right things quietly without shouting out for the world to notice. Modesty and humility are closely related concepts and both help to determine how a Mormon will live his or her life. By trying to clothe our bodies and our spirits in modesty and humility, we demonstrate our appreciation to Heavenly Father and the Savior for the gifts they've given us. We show respect for our bodies and try to make them appropriate homes for the Holy Ghost.

Mormon Helping Hands

Terrie — Mon, 05 Jan 2009 15:09:48 +0000

The Savior didn't just wander around giving sermons while He lived on earth. He also worked hard to serve those He met. He commanded His followers to serve as well. There are many ways Mormons serve, both formally and informally, but one that has received a great deal of attention lately is the Mormon Helping Hands program. In the late 1980s, the Church of Jesus Christ of Latter-day Saints (sometimes called the Mormons) instigated a day of service in several countries, including Argentina, Paraguay, Uruguay and Chile. On this day, Mormons asked their local governments to suggest projects that needed doing and then carried them out within their congregations. Although the program was only assigned to a small number of countries, Mormons across the world learned of the program and many developed their own local programs as well. In short time, a grass-roots movement developed among Mormons world-wide. Newscasters picked up photos of Mormons in bright yellow Helping Hands tee-shirts cleaning muck and clearing yards during Hurricane Katrina and other disasters in the United States. In fact, in 2007, Mormons world-wide responded to 170 major disasters. The program doesn't require members to wait for a crisis, however. In Africa, royalty showed up to help out during a Mormon national day of service that involved more than 100,000 Mormons who repaired schools and hospitals, painted buildings and restored parks. The program generally involves donations of time and labor, not materials. During disasters, other church programs pay for needed supplies. Mormons simply give of their time, the commodity most often in short supply in any community. Volunteers are counseled to avoid direct missionary work during this time, since that's not the purpose of the program, although, of course, they can answer questions that are directly asked of them. However, the primary focus is to be good citizens and to make a difference in their communities. Most Mormons are already active in their schools and communities in various service forms. However, this is an opportunity for the church members to work together to organize or join into a program that can make a large scale difference, and that might not have existed otherwise. In England, members of the church gave 2600 hours of service to restore a community park farm that was in financial difficulty. They began by repairing the wheelchair path, and also painted and cleaned the farm. In a nearby church building, other church members were cheerfully building bird boxes and feeders, and educational toys for the resource barn. In Australia, women created 804 lap rugs, which were then distributed to nursing homes in the area. They also assembled maternity and school kits to be sent to Papua New Guinea. This was done as part of an annual women's conference, which traditionally, world-wide, includes a service project. Youth in the church also have annual conferences in their local areas which always include a community service project. Teenagers work to clean up cemeteries, repair historical sites, and repair neglected parks. Each year, this teaches them to become active participants in their communities, preparing them for a life of Christ-like service.

The Purpose of Life

Terrie — Mon, 05 Jan 2009 20:25:10 +0000

Mormons believe life is meaningful and has an eternal purpose, chosen by God out of love for His children. They teach life has three parts to it-one that occurred prior to birth, the second part that is life itself, and the third part, which is what happens after we die. The three parts are connected and all are part of an eternal progression and plan. Prior to birth, we lived in what Mormons call Premortal Life. During this time, God created our spirits, making Him our literal Father in Heaven. Our spirits had a form that looks much as we do now, but we didn't have a body of flesh and blood. This limited our progression to some extent. After our spirits were created, we lived with God in this beautiful home. We developed personal relationships with Him and were taught His gospel. We also developed relationships with others and we developed our personalities and talents. You might have noticed that babies often seem to just be born with personalities, and early on show clear talents. This is the explanation for this. After a time, we had come as far as we could in that environment. It was time for us to leave home, just as children eventually have to leave home. When mortal children move out on their own, they soon discover what their real abilities and morals are, and this is exactly what earth life does for us. On earth, we gained a physical body, which is essential to our progression. We had our memories of our premortal life taken from us, as if a veil were pulled over them. From time to time, however, we receive tiny memories of the past-perhaps by hearing a gospel truth and discovering you are "remembering" it, not hearing it for the first time, or even by encountering a person you've never met but who seems very familiar to you. Here on earth, we're responsible for finding the gospel again if possible, and for learning to live by faith. Can we live properly and recognize truth even when God isn't right here where we can see Him? This is also a time to create a family and strengthen its bonds, to have new experiences, and even to learn through trials. Everything we experience here can be used for our eternal good in time, if we're trying to make the best choices we can. God planned for us to find the truth by asking the Holy Ghost when we think we've found it. Once we've received confirmation of this, we're expected to act on the truth we've been given and live the gospel. At the end of our life, each of us is promised, through grace, that we will be resurrected and live forever. Grace also gives us the ability to repent of our sins. The Bible teaches frequently the importance of keeping the commandments, and the need to repent when we fall short. When we die, the Savior, who once lived in our world and understands its challenges best, will judge us. Those who have made the greatest sacrifices for God-meaning those who strove to live the gospel rather than to follow the ways of man-will be allowed into God's presence. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." (Matthew 7:21, KJV of the Bible) Those who do God's will on earth-and those who were denied the opportunity to learn it on earth, but who accept the gospel after death and then live it-earn God's greatest reward-eternity with Him.

Mormon Prayers

Terrie — Tue, 06 Jan 2009 15:35:37 +0000

When Jesus Christ taught on the earth, He taught His followers how to pray. He frequently prayed to His Heavenly Father in public, and invited all of us to do the same. Throughout the Bible, God promised to answer our prayers. Mormons consider prayer a very real, very personal conversation with God, whom they know and love, and who knows and loves them. There are very few set prayers in their faith. Prayers are meant to be spoken from the heart, a true communication of our deepest feelings and thoughts. Although there aren't set words to say, there is a pattern to prayer that Mormons use in most cases. They begin by respectfully addressing God by name, using a terms of endearment in the greeting, such as "Dear Heavenly Father" or "Our beloved Father in Heaven." This is followed by expressions of gratitude for blessings they are receiving from God. This helps them to remember that all good is given to them by God, and not simply through their own efforts. It also helps them to notice the good in their lives, even in the worst of times. Finally, it's a courtesy to thank those who lovingly help us. Next, Mormons will ask for what they stand in need of, if they choose. They believe God hears and answers prayers, although not always in the way they hope. Requests are offered with the understanding that God is in charge and knows more about us and about the situation at hand than we do. God always answers, but there are three possible answers: Yes, no, and not yet. Mormons learn to trust God's decision in these matters and also learn to recognize the answers that are given. Mormons then close their prayers in the name of Jesus Christ and conclude with the word Amen. This is a simple pattern that, like a sonnet, allows for unending variety. Each prayer is as different as the person giving it. It is his or her own way of staying in touch with God and of maintaining or re-creating a loving relationship with God. Mormons pray frequently. Individually, they are counseled to pray morning and evening, as well as any time in between they need or want to communicate with God. Many keep an open, running conversation going with Him throughout the day, in addition to their formal prayers. Mormons also pray before each meal, before leaving the house for the day, and before important events. Families pray together twice a day, often combined with a brief family devotional in the morning. Married couples pray together each morning and evening, in addition to their personal and family prayers. All meetings and classes open and close with prayer. As you can see, by the end of the day, a married Mormon with children will have prayed many times and all Mormons will have prayed multiple times. The commandment to pray is our personal reassurance that God exists and is paying attention to us. No matter how many children He has, He knows each of us individually and hears every prayer, answering it with loving understanding of our needs.

Mormon Prophets

Terrie — Fri, 09 Jan 2009 15:07:08 +0000

Mormon beliefs include a strong belief in prophecy. They teach that just as God spoke to his prophets in the Old Testament, to help them learn and teach truth, and to help His people respond to what was happening in their world, God once again speaks to His children. The Old Testament prophets prepared the world for the first coming of the Savior; the modern day prophets prepare it for the second coming. Prophets speak for God. God provided prophets to the world from the very beginning, when He spoke to Adam. Every now and then, the prophets would be withdrawn due to the wickedness of the people and their unwillingness to listen to the counsel of the prophets. However, in due time, God always restored a prophet to the earth. After the death of Jesus Christ, and the death of His apostles, there were no further prophets. This led to the Great Apostasy, in which many conflicts over doctrine arose and the people floundered as they tried to find truth. God had always promised a restoration of all things, however. "19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20 And he shall send Jesus Christ, which before was preached unto you: 21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." In order for a restoration to happen, a prophet must be chosen by God. Only a prophet is authorized to speak for God in an official capacity. This occurred when Joseph Smith was chosen by God to lead the restoration as a prophet. God promised we'd never again be left without a prophet, and so, when Joseph Smith was murdered, He chose a new prophet. Since that time, there has always been a prophet to guide and advise us as to how to prepare for the last days of the world, and to cope with the rapidly changing world in which we live. Today people are coping with a world more different than they could ever have imagined even one hundred years ago. People today are struggling to figure out how to make choices that were not available when the Bible was written, and the pressures to live in once unimaginable ways is great. There might never in history been a time when God's children needed His direct guidance more desperately. As our time on earth comes to an end, we must know exactly what path we have to follow to end up where we want to be, and what God wants us to do to prepare for that time. A prophet gives us the assurance we are doing what God wants us to do in a complex world. With so many churches on the earth today, and each teaching conflicting doctrine even in areas such as traditional marriage, that were once understood without question, we must have a sure source of truth. The Mormons find this through their prophet. Mormons are taught to pray to God for personal confirmation that the person named as the prophet is truly God's prophet. If, at any time, they feel unsure about something the prophet taught, they are taught to go directly to God. This means Mormons aren't blindly following a person, but are instead taking instruction from God about where to find truth. Ultimately, all truth comes from God. The prophet delivers and interprets truth, but personal responsibility always lies with the individual.

Repentance and Grace

Terrie — Fri, 09 Jan 2009 17:40:45 +0000

When God sent His children to earth, He gave them instructions on proper behavior. These instructions were also given to prophets and recorded in the Bible. However, God, knowing His children well, knew they wouldn't always live the way He taught them to live. Because of this He sent His only Begotten Son, Jesus Christ, to live on earth, take on the sins of the world, and die on the cross, to be resurrected three days later. Mormons teach that through grace, we can repent of our sins. Do Mormons believe in grace? They do. Grace is an essential part of our eternal progression, and is important to our understanding of repentance. Repentance is more than mindlessly-and even worse-faithlessly-going through a series of steps. For repentance to work, the person repenting must be sincere in his desire to live according to God's teachings. The first step is recognition of the sin. One must understand exactly what he did wrong and why it is wrong. This often involves receiving counsel or studying on one's own. The second step is to experience true sorrow for having fallen away from the teachings of a loving Father in Heaven. Jesus was very clear that one must follow the commandments. "If ye love me, keep my commandments," He taught those who came to learn from Him. The greater our love for the Savior is, the greater our sadness will be when we fall away from what He's asked us to do. With this sorrow in our heart, we can begin to work our way through the remaining steps of the process. First, we are required to make restitution for what we've done, as far as possible. If we've hurt someone's feelings, we must apologize and strengthen our relationship with that person. If we've broken laws, we need to handle the legalities involved and also repay those we've harmed. While every wrong can't be completely recompensed, we have to do the best we can do to feel the situation has been properly resolved, and the person compensated for the wrongs that were done. Next, we must completely forsake the sin. If the sin involves addiction, this may take some time to resolve, and to feel certain it's properly under control. If we fall again, we start the process over, and continue working towards completely changing the way we live. When the Savior protected the woman being stoned, He reminded her not to sin further. Forsaking the sin is a critical part of the repentance process. The level of change helps to demonstrate how real our sorrow was for the sin, and how committed we are to putting God first in our lives. This repentance process is made possible through grace. Without the sacrifices the Savior made, we could never have been forgiven for anything we did, and would have had to live a sinless life in order to return to God. Since this isn't possible, and atonement can only be made by one who is sinless, everyone receives this free gift from the Savior. Through grace, which was given when the sinless Savior freely offered Himself for us, we are able to repent of our sins as far as we're able to do so, and the Savior makes up the difference.

Self-Reliance

Terrie — Fri, 09 Jan 2009 19:43:07 +0000

Long before the economy became stressful, Mormons were learning to be self-reliant and to prepare for bad times. They teach that each person should be responsible for himself and his family as far as possible. Then, the church steps in to help out when personal resources have been exhausted.

There are many aspects to self-reliance in the Mormon world, and these are important for anyone at all, of any faith. One important part of this teaching is education. Mormons are encouraged to obtain all the education they need to be able to get good jobs, and to continue a life-long process of learning. The Mormons offer free literacy classes for those who need it, even if they aren't members of the church.

Another part of self-reliance is to avoid debt. In a time when most people lived on credit cards, Mormons were being instructed to get out of debt and to stay out, putting those who listened in a good position when the credit world began to fall apart. They're also taught to build up savings to see them through economically difficult times.

In addition to creating savings and avoiding debt, Mormons are asked to put away food and other necessary supplies for hard times or shortages. They store three months of food that will maintain life, such as wheat, and a year of the types of foods they normally eat. In addition, they're asked to store water. In the event of a crisis, such as Hurricane Katrina, where food was not available, Mormons are prepared to survive for a while. In a longer term challenge, such as unemployment, Mormons can avoid purchasing food, which can reduce their spending when money is uncertain.

Mormons also prepare a 72-hour kit for short emergencies. These are portable and can be taken with the family in an evacuation. They contain just what's needed to last 72 hours in an emergency, which is often how long it takes for the Red Cross and other services to arrive.

In preparation for challenging economic times, Mormons are told to learn how to cook from scratch, cope with basic first aid, and develop other skills needed to manage during an emergency.

By living modestly, they also become less reliant on material things for happiness and satisfaction. They realize their true happiness is found in God's teachings and in their family life, not in the things they own or could buy. While their homes may not be as nice, and their children might not have the most expensive toys and clothing, they are learning to value things that can't be taken from them. In an economically difficult time, many Mormons are able to live essentially as they always had, or without considerable sacrifice.

Mormons also go without food for twenty-four hours each month, skipping dinner one night and breakfast the next morning, and also doing without drinks of any kind-even water-and snacks. They donate what they save, and more if they have it, to a special fund used to help those who have exhausted their personal resources and need additional help. Those people must first be approved by a church leader. Since it benefits those who have previously donated to the fund and who have regularly served, it is not charity in the traditional sense of the word. Members who receive help are expected to repay in whatever way they can, through increased church service. This helps them maintain their personal pride and their ability to provide for themselves, although in a different way than before. The help is only temporary, and members are expected to use that time to improve their ability to care for themselves by attending job-hunting classes offered by the church and improving their skills.

Self-reliance is part of God's plan for His children. He wants them to learn how to care for themselves, and He makes up the difference when they've done all they can do.

The Lives of Mormon Women

Terrie — Sat, 10 Jan 2009 14:49:35 +0000

Mormon women are considered to have a critical role in the family, that of caring for the people in it. Because Mormon beliefs focus strongly on the importance of family, the role of a homemaker is considered a sacred and essential role. When done properly, it is more challenging than any paid career. Mormon women believe there is more to homemaking than just doing the dishes, although certainly that matters. They try to create a home that is peaceful and welcoming, and their parenting is intentional and well-thought out, as they work to raise children of God. The ideal that is taught is that mothers remain in the home to raise their children, although of course, sometimes circumstances require otherwise. They are taught to be home if at all possible, however. Even though Mormon women are encouraged to remain in the home, they are also taught to get all the education they can. A recent study showed LDS women were more likely to graduate from college, and to have graduate level degrees, than were Catholic or Protestant women. They're expected to have an education and to continually upgrade their skills so they are prepared to provide for a family should they have to do so, and so they can use their educations in raising their children. When they have a special passion for a subject, they can share the knowledge they have with their children. Mormon women have many opportunities to develop new skills and leadership abilities within the church. Their church is a lay church, meaning there isn't a paid clergy. Everyone volunteers, and there are so many jobs to be filled in this comprehensive program that everyone who wants a job, which Mormons refer to as callings, can have one or more. Jobs are assigned and frequently rotated, giving each member an opportunity to try many different things. A mother who spends her days caring for toddlers may spend additional time running a literacy program or leading a group of teenagers. Mormon women can serve as presidents over the programs for children, teenage girls, and adult women. In fact, men are not allowed to lead these three organizations. There are other leadership jobs open only to women, or to men and women equally. For instance, the literacy program can only be headed by a woman, although men can serve in the program as teachers. It is under the direct supervision of the women's auxiliary, known as Relief Society. The Relief Society, the oldest and largest women's organization in the world, is responsible for the education of the women in the church. They have classes in spiritual matters, but also provide opportunities for women to learn more practical skills, such as budgeting, car repair, and cooking. One group spent a summer learning to do tasks normally done by their husbands, such as plumbing repairs, car maintenance, and yard care. The Relief Society also does extensive compassionate service, as their name suggests. They oversee the needs of families who need food or other compassionate care. They participate in humanitarian aid projects that benefit people of other faiths or even no faith at all, such as making quilts for those in need or assembling neonatal kits. Preparation for womanhood begins early. At the age of eight, girls join a program called Activity Days. Twice a month, they meet together to learn useful skills for their current and future lives. They might learn to sew by hand, plant a garden, or knit scarves for a homeless shelter. At the age of twelve, they move into a program for teenage girls. Here they have their own presidencies, planning and carrying out their own program as adults provide "shadow leadership." This means the adults provide leadership training and monitor the work of the girls to be sure they meet church guidelines and that the activities have a useful purpose. The young leaders can turn to their leaders for advice, and the leaders can ask gentle questions that guide the girls to an understanding of what to do. This prepares them for a future as leaders in their homes, churches, and communities.

Mormon Health Code

Terrie — Sat, 10 Jan 2009 15:49:41 +0000

The Mormon health code, known as the Word of Wisdom, has generated a great deal of publicity, especially when combined with research showing Latter-day Saints have less cancer and heart disease than do others. Today, the teachings are backed by scientific research, but at the time the commandment was given, it was considered very odd and very different from what many believed to be the best way to eat and drink. Mormons completely abstain from alcohol, even so-called light drinks. Naturally, they also have lower alcoholism rates than the general population, since even a genetic tendency to the problem is not an issue if a person never takes the first drink. They also completely avoid tobacco. Those who wish to join the church must first give up these habits prior to being allowed to be baptized. Support is available to help those who struggle to change their habits. They also avoid coffee and tea. Herbal teas are not included in this, since they aren't really tea at all. It was commonly believed the teaching had to do with the caffeine, but this is not true. The original teaching referred to hot drinks, and in that time in history, this term simply meant coffee and tea. However, many Mormons do refrain from drinking sodas with caffeine, since it is a drug and can be addictive. Mormon beliefs require members to avoid taking into their body harmful or addictive substances, giving them the personal responsibility to decide what to eat or drink beyond what is specifically listed in the commandment. They are also required to avoid illegal drugs of any kind. The Word of Wisdom isn't just a collection of things to avoid, however. The Mormon health code also outlines healthy ways to eat. For instance, it encourages the use of fruits and vegetables in the diet, given with the counsel to be thankful for them. Meat is allowed, but is meant to be used sparingly, which fits with today's dietary guidelines, but which was considered unusual in a time when hunting was a primary source of food. Grains, such as wheat, rice, and oats, are described as the staff of life and members are encouraged to use them. Mormons generally have a good supply of wheat put away for emergency use in hard times, as well as for their everyday use. Most Mormons know how to make their own bread with wheat, even if they don't do it every day. The promises that come with this commandment are great, and can be seen in the results of scientific studies done on Mormon health: "All saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their navel and marrow to their bones; "And shall find wisdom and great treasures of knowledge, even hidden treasures; "And shall run and not be weary, and shall walk and not faint. "And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them" (D&C 89:18-21).

Are Mormons Christians?

Terrie — Thu, 22 Jan 2009 16:06:06 +0000

Are Mormons Christians? They are Christians, but there are some differences in how they view Jesus, and this leads to misunderstandings. Mormon is only a nickname for the church. The true name of the church is The Church of Jesus Christ of Latter-day Saints. The nickname Mormon Church comes from the Book of Mormon, a book of scripture used by Mormons along with the Holy Bible. The name of the Savior Jesus Christ is right in the middle of the name of the church, showing also His place in the church. The Book of Mormon makes the role of Jesus Christ even clearer: 23 For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. ... 26 And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins. (2 Nephi 25) Even the very history of Mormonism begins with a vision of the Savior. Joseph Smith, at age 14, went into the woods to ask God in prayer which church to join. God and Jesus Christ both appeared to Him to answer His question. And this is why some people mistakenly teach Mormons are not Christians-because Mormons, through this vision, understand that God and Jesus Christ are not the same being. They are one in that they are entirely unified in every way except for being the same being. The Trinity, as many Christians refer to the belief that God, Jesus, and the Holy Ghost are all the same being, is not taught in the Bible. In fact, the Bible, and Jesus Himself, are very clear on this subject. We frequently see Jesus Christ praying to God the Father, and He couldn't possibly have been praying to Himself. Jesus said He came not to do His own will, but that of His Father. If they were the same person, this distinction would make no sense at all. In addition, Jesus declared His Father to be greater than Himself. Where did the teachings of the Trinity come from? They emerged after the death of Jesus and the apostles, when there was no longer a prophet to guide them. After a time, many different doctrines began to emerge, as people became uncertain how to interpret scripture. This time is known as the Great Apostasy. One such confusion was over the nature of God. Some felt it would somehow diminish Jesus' divinity to be God's son, and so they made Him the same person. A council was called at the request of Constantine to unify the churches and select one set of doctrine. Although some disagreed with the concept of trinity, a few were persuaded to "convert" and the others were banished for refusing to cooperate. In this way, the churches, not God, selected the doctrine to be accepted by the Catholic Church and later by Protestants. Nowhere in the history of this meeting is there any mention of revelation being received or a prophet consulted. The decision was made by a vote of men. Mormons ascribe to the Biblical view of Jesus, not the post-Biblical view and this makes them stand out from other churches, because they had the courage to speak out against popular misconceptions. Are Mormons Christian? Without a doubt they are.

Jesus Christ in the Book of Mormon

Terrie — Thu, 22 Jan 2009 18:54:39 +0000

Jesus Christ is first mentioned in the Book of Mormon in the very first verse, when Nephi, a prophet of the Book of Mormon, writes that he had been highly favored of the Lord in all his days. It's been said by scholars that Jesus Christ or his mission are mentioned every 2.7 verses on average, which is more often than the Bible itself mentions Jesus Christ. The Mormon religion includes the Book of Mormon, which is not the Mormon Bible, but a book used in addition to the Bible. The Book of Mormon story involves a family that left Jerusalem at the time of the prophet Jeremiah. The father, Lehi, was a prophet whose life was in danger when he tried to call the people of Jerusalem to repentance. His family and a few others fled to what is now the American continent, where they began a new civilization. The continent was not empty at the time-they were simply one group among many. The people of the Book of Mormon brought scriptures with them, equivalent, roughly, to the first five books of the Bible. They knew of Jesus Christ and saw Him in visions prior to His birth. When He was born, they were given signs that had been promised by their prophets, and they also knew when He was killed. After His death, He came to them in person, and spent several days helping them to formally organize His church and teaching them more about God. He gave them blessings, healed the sick, and taught them of His great love for them. This is the centerpiece of the Book of Mormon story, and it's primary purpose for existing. It serves as additional evidence that Jesus Christ is real and is divine, that He loves all His children and came for all of them, not just those born in Jerusalem. It serves to testify of the truthfulness of the Bible, as Biblical passages are quoted often by the Book of Mormon prophets. The Book of Mormon centers around the Savior, Jesus Christ: "23 For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. ... 26 And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins. (2 Nephi 25) Following are just five of the things the Book of Mormon teaches Mormons about Jesus Christ: 1. Jesus loves all of us, and is not a respecter of persons. (2 Nephi 26:33) 2. Jesus Christ died for our sins. (2 Nephi 9:21) 3. Anyone willing to pray with a sincere heart can know Jesus is the Christ. (Moroni 10:3-5) 4. Salvation comes to man only through Jesus Christ. (Mosiah 3:17) 5. Jesus is the only begotten Son of God. (Jacob 4:5) Throughout the Book of Mormon, you'll find great truths about Jesus Christ, revealed or testified of. You'll come away from your reading of it with an increased love for Jesus Christ and a renewed understanding of just how great His love for us really is.

What We Learn from Jesus' Baptism

Terrie — Fri, 23 Jan 2009 14:40:41 +0000

At the start of His mission, Jesus Christ was baptized by immersion in the river Jordon. He chose as the person to perform the baptism his cousin, John the Baptist, a man who was authorized to baptize in the name of God. What do we learn from this critical moment in Christian history? The first thing we learn, of course, is that baptism is essential for everyone. The purpose of baptism is to wash away our sins, allowing us to become born again. We also make covenants-promises between ourselves and God. Jesus had no sins to be forgiven, and yet Jesus was baptized anyway. This tells us no one is exempt from the need for baptism. He set the example for us to follow. The second thing we learn is that baptism must be done by someone in authority. John wasn't randomly chosen. He performed baptism, and we know from Biblical history that He was especially chosen by God to lead the way for the Savior-to testify as to who He was and why He was here. He held the priesthood of God and was qualified to perform the baptism of God's only begotten Son. Jesus had come to John specifically for that purpose. Today, we also must seek someone who has authority from God to perform our baptism. The third thing we learn from the baptism of Jesus Christ is that baptism must be done by immersion. This is how Jesus Christ was baptized and we're taught to follow His example. He was lowered completely into the water, symbolizing death, resurrection and cleansing. This is how God expects baptism to occur today, because helps us to remember the meaning of baptism. If baptism must be done by immersion, this also teaches us babies must not be baptized, since they can't be immersed. Mormons do not practice infant baptism. The atonement of Jesus Christ protects young children, and they aren't accountable for their actions. It would be unjust to punish a child because his parents did not baptize him, and God is never unjust. Children do not need baptism until they reach the age of accountability, which the Lord has declared to be the age of eight. Even then, they are accountable only for what they know and what they can control, as we all are. If an eight year old is forbidden baptism by his parents, God will not hold him accountable for not being baptized. Instead, the parents, if they know he should be baptized, will be held responsible. The baptism of Jesus Christ teaches us who Jesus really is. When He was baptized, God spoke from Heaven and declared that Jesus was God's Son, and declared that He was pleased with who Jesus had become and how He had lived His life. This also makes it clear they are not the same person. God would not likely say He was well pleased with Himself. Mormons believe Jesus Christ is literally God's Son, just as God Himself declared. The Holy Ghost was also present at that moment, and all of the Godhead came together for that critical moment in history. They were three beings, unified in every way but the physical. Mormons find a depth of information about God the Father, Jesus Christ, and the gospel from these few moments in the life of the Savior. They model their own baptisms after that of Jesus Christ, being baptized at the age of accountability by immersion and by a person given specific authority from God to perform the ordinance.

The Birth of Jesus Christ

Terrie — Fri, 23 Jan 2009 19:18:30 +0000

Today, many people try to deny the divinity of Jesus Christ. Mormons teach that He was divine, and His birth is evidence of that divinity. Jesus' mother was Mary. Joseph was her husband, but not Jesus' father in the traditional sense. He was a worthy man chosen to provide the role of a father during Jesus' childhood, an exceptional guardian for a young boy who would need a father-figure on earth. The Bible makes clear that it was God, not Joseph, who was the father of Jesus. "And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God." (Luke 1:35) This duel parentage-a mortal mother and a God for a Father, was essential for Jesus Christ to carry out His mission. The Plan of Salvation required that the Savior have a mortal body capable of death, but divine so that death could only come voluntarily. Only Jesus could make the decision to die, unlike the rest of those who live on earth. He allowed others to kill Him in order to bring about the atonement. This duel heritage also allowed Him to do the great miracles He performed and gave Him a strong understanding of the challenges we all face on earth. He has experienced the perils and blessings of having a mortal body, making Him better able to understand us. Because scriptures record prophecies about Jesus' earthly parentage, and about Mary and Joseph, we can presume his mother and his guardian were chosen before they were born, watched over, and prepared for their great job long before the moment arrived. Several Book of Mormon prophets saw visions of the young mother and even knew her name. Mary's heritage was referred to in the Bible by Isaiah. He prophesied that Jesus would come through David's line. Mary was a descendant of that line, giving Jesus the physical heritage. Since Joseph came through the same line, Jesus also had legal status as a descendant of David. His mortal self was experienced the extraordinary pain in Gethsemane when He suffered physically and mentally for every sin ever committed by others, making the gift the greatest ever given. But it was His divinity that allowed Him to withstand it and survive. It was His mortal body that could be killed, but His divine nature that allowed Him to rise from the dead three days later. The divine inheritance and the earthly inheritance combined to create a life no one else could possibly experience, and ensured that we would be saved by grace. Because of this combined heritage, and the sacrifices Jesus Christ made on our behalf, we can live forever and be forgiven of our sins. Each Christmas, Mormons have special events and lessons to remember the birth of the Savior. They believe literally in the story told-the angels, the shepherds, the wise men...everything that demonstrates how sacred the moment was. Many congregations have nativity displays open to the public at Christmas time, made of nativities donated by church members for the event, and most Mormon homes display their own, many keeping them up all year. For Mormons, the birth of the Savior is cause for celebration and gratitude.

What We Learn From the Temptation of Jesus

Terrie — Fri, 23 Jan 2009 20:44:16 +0000

Before beginning his ministry, Jesus Christ went to the wilderness to be with God in private prayer. To completely understand this story, we need to recognize there are some translation problems here. The Bible, of course, was not written in English, and we are often dependent on the translations of people who never claimed to be prophets, but were simply translating according to their academic knowledge of a language. For more on translation challenges, read our related article on The Bible. Although the Bible says he went there to be tempted, we know Jesus would never intentionally put Himself in temptation's path. He commanded us all to avoid temptations. Prayer, fasting, and preparation for His mission was His purpose for going into the wilderness, as we can see by His actions once He arrived. He fasted and prayed for forty days, and when this fast ended, but before the Savior had eaten, Satan came to Him, and tried to get Him to violate God's laws. First, He tried to play against the Savior's hunger by trying to convince Him to turn rocks into food. Jesus Christ refused, and instead said it was God's word that served as food for righteous men. Mormons teach that Jesus Christ held the priesthood of God, as did many others in the history of the world. It was through His priesthood power that He performed many of His miracles, and we are taught not to use the priesthood for personal gain or to show off to others. Jesus Christ, who held the greatest priesthood of all, would never use His priesthood powers for selfish purposes. This is why He refused to use it to produce food. It stands as an example to all people to use their God-given gifts only for righteous purposes. Next, according to the translation currently found in Matthew, Satan took Jesus to the pinnacle of the temple. Joseph Smith, the first modern day prophet of the Mormons, says this is a mistranslation. Jesus never allowed Himself to be controlled or led by Satan at any time. It was the spirit, and not Satan, who took Jesus to the pinnacle. Satan then challenged Jesus to throw Himself off the pinnacle and let angels save Him. This would supposedly prove He was really God's Son. Jesus refused, saying we were not supposed to tempt God. Although Mormons believe God hears and answers prayers, and that He watches over us and can protect us from danger, we are not allowed to turn this gift into a game. We're expected to always do our part to remain safe. God does only that which we can't do for ourselves. If we intentionally put ourselves in harm's way without a noble purpose, we can't expect God to rush in and rescue us. In addition, this is not how people are converted to Christianity. In the Book of Mormon, we read of two brothers named Laman and Lemuel. Although the sons of a prophet, they refuse to do the hard work of gaining a testimony and sacrificing for God. Even when angels appear to them to teach them what is true, they almost immediately return to doubting the truthfulness of God's word. People aren't converted by miracles, but by quiet hours of prayer that lead to a witness of the Holy Ghost. Finally, Satan tried to tempt Him with power. He promised to give Jesus worldly gifts and power if He'd worship Satan instead of God. At this point, Jesus Christ sent Satan away, vowing only to worship God. He knew the blessings of God were better by far than anything Satan had to offer. Today, many people are tempted away from the kingdom of God by the promise of wealth or glory. It is Satan who convinces them the temporary rewards of worldly goods are worth the sacrifice of eternity with God. From Jesus' experiences with Satan, we can learn how to avoid the temptations of Satan in our own lives. Jesus prepared for this encounter by fasting and praying. This kept Him in a spiritual frame of mind, which gave Him the strength to withstand pressure. We can make sure we live our own lives in accordance with God's teachings, always praying for strength and guidance. Jesus didn't have to stop and think about how to respond to Satan's offerings. He had decided long before that He would live the gospel no matter what temptations were placed in His path. This is what we have to do in our own lives. We have to decide today how we're going to live. Once the temptation is placed in front of us, it will be much harder to resist. A careful study of Jesus' encounter with Satan can teach us how to remain safe in our own, everyday lives.

Mormon Temples

Terrie — Sat, 24 Jan 2009 15:42:05 +0000

During the ministry of Jesus Christ, He entered the temple and was upset by what He found. The temple was filled with money changers and sellers, turning a sacred place into a common market. "12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, 13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves." (Matthew 21, King James version of the Bible) He cleared them from the temple and then went to work using it for spiritual purposes. Mormons today build many temples, as did the Christians in Biblical times. Just as Jesus required the temples to be treated as sacred and holy, Mormons too consider their temples sacred houses of God. When Mormon temples are first built, they're open to the public for a short time. Once they're dedicated (prayed over and given to the Lord) they are closed to those who do not have permission to enter. In order to receive a regular temple recommend, a person must be an adult who is a member of the church in good standing. He or she must have been a member of the church for at least one year, in order to have a solid understanding of the gospel and to have demonstrated a commitment to living God's commandments. He will be interviewed to demonstrate he is living his religion to a high level. Why do Mormons have these requirements for their temples? One purpose of temples is to teach us about God and Jesus Christ. While what is taught is not different from what is taught in regular classes, it is taught at a higher level and those attending the temple make covenants (promises) to God to live what is taught. God has higher expectations for those who attend the temple, and one must be ready to make that commitment and know he can keep it. It's similar to deciding to pursue an education in physics. When you begin your education, you don't begin in the highest level of classes. You begin at the beginning, and as your knowledge and skills increase, you're given access to harder classes and more responsibility. The same is true in the workplace. No one starts at the top of a corporation straight out of school. First you prove yourself and gain knowledge and experience, and then you're given more responsibility. With those greater responsibilities also come greater penalties for refusing to obey the rules and do what is required. While a person new to the company in the lowest level might be given a gentle warning, a top executive faces stronger penalties for failure. God, being entirely fair, wants to help us succeed. He doesn't give us the greater responsibility until we are prepared and have shown we can keep lesser covenants. Then He grants us access to the greater covenants, with their greater rewards, but also with greater expectations. God requires us to make these covenants, but He will also hold us to a higher standard when our judgment day arrives after our death once we've made them. Several important things happen within the temple. One special ordinance is temple marriage. Within the temple, a couple can be married not just for this life, but forever, remaining a family even after death if they keep their covenants and do what is necessary to return to God's presence. God has made very clear His feelings on divorce, and so He would never force a loving couple to divorce simply because one of them died. In the same way, children can be joined with their families forever. Who really wants to live forever without their family? Most people, even those who claim not to believe it, do believe it in their hearts. We regularly hear people at funerals say, "I'm so glad Mom and Dad are together again in Heaven." Often they express a feeling that a parent is watching over them from Heaven, demonstrating an instinctive knowledge that the loving family relationship continues even after death. Another ordinance that occurs is proxy baptism. This is a frequently misunderstood ordinance. In this ordinance, a person age twelve or older is baptized for someone who died without the opportunity to be baptized a member of the church. However, the baptism can't occur until the person has been dead at least one year. Mormons teach that the gospel will be taught to them in Heaven and they then choose whether or not to accept it. If they reject it, it is as if the baptism never happened. God will simply ignore the ordinance that was performed. At no time does God take away our right to choose which church to join. Members who go to the temple also receive, as was said earlier, instruction in gospel principles. They make a personal commitment to live those principles to the very best of their ability. Great effort is made to keep the temple a peaceful, spiritual place, respectful of its title as a house of God. Those who attend dress in white and speak only in the softest voices and only the kindest, most spiritual words. It's a place of escape from the world for a brief time, an opportunity to strengthen our relationship with the Savior.

What is an Apostle?

Terrie — Sat, 24 Jan 2009 19:21:55 +0000

When Jesus Christ began his ministry, he had many followers, called disciples. However, when it was time to organize the church officially, Jesus needed some people who had specific authority to carry out his mission. These men were called apostles. "12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. 13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;" (Luke 6, King James version of the Bible.) These were not randomly chosen men. He prayed all night to know who God wanted Him to select. It is likely He had people in mind and then prayed for confirmation from God about His choices. Today, the Mormons also have apostles. Today, there are fifteen apostles, with twelve serving in the Quorum of the Twelve Apostles, and three serving in the First Presidency. The First Presidency consists of the Prophet, who is also the president of the church, and two counselors who work with the president. Jesus is the official head of the church. In modern times, Oliver Cowdery and David Whitmer were sent by Joseph Smith in 1829 to find the twelve apostles. It took six years to select the names to be presented. This shows just how seriously they took the assignment. It is not a light matter to choose an apostle, and in a new church, where you haven't had decades to watch someone at work, it is especially critical to be sure before a name is submitted. Today, the decision often takes several months to be made. Like the Savior, Apostles are chosen by the leader of the church after careful prayer to know who God wants him to choose. The position of apostle is a life-long position. The men chosen are ordinary men, not specifically trained for the job in scholastic settings, not having graduated from a seminary in the usual understanding of the word. They come from a variety of careers-education, business, law, or other fields they chose. They were chosen not for their degrees, but for their worthiness and because God wanted them. In the same way, the men Jesus chose were ordinary men, fishermen and others in ordinary careers. He did not choose rabbis as his apostles. Jesus made the calling of his apostles official by the laying on of hands, and this is also how modern apostles receive their authority. They are chosen and then "set apart" or given the authority to act in the name of the Savior. What is an apostle? The word means "One Sent Forth." Specifically, they are sent forth to bear witness of the Savior. The Savior told Peter the purpose of the apostle's role in the church: " And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." The keys are the authority to act in God's name. The senior apostle, who is the current president of the church is the only person who can use all the keys necessary to run the church. The other apostles use only those authorized by the prophet. These are not tangible keys, just authority. Now there is one time when this pattern changes, and we've seen this situation recently. When President Hinckley, the previous Mormon prophet, died, the first presidency was dissolved. There was no longer a president of the church, and his counselors were automatically released, so there weren't counselors either. Who was running the church? At the moment of death, the quorum of the Twelve Apostles automatically becomes the ruling body of the church. They run the church as a group until the new prophet is chosen. Then authority over the church is given to the new prophet. There is no dramatic election or campaigning for leadership in the Lord's church. The apostles are ranked by how long they've been on the council. The senior apostle-the one who has been an apostle the longest-automatically becomes the new prophet. This is always verified by prayer, but it is how it always works. Since God has power over life and death, He retains ultimate control over the leadership of the church and avoids the contention or campaigning that can happen without this orderly system. Apostles are one sign of the true church, called for in the Bible, and essential to the orderly operation of God's kingdom on earth.

Jesus and the Sabbath

Terrie — Sat, 24 Jan 2009 21:21:02 +0000

One of the areas in which Jesus took a strong stand was on the treatment of the Sabbath day. From the beginning, man had been commanded to treat the Sabbath as a holy day, but in His time, this was really not being done. Instead of considering the purpose of the Sabbath, they had made up all sorts of random rules people had to memorize and follow. For instance, they could only tie a knot if it could be untied with one hand. This sort of random nonsense did not help people focus on the purpose of the Sabbath day. The Sabbath is a time of rest from the responsibilities of the world. It's a time to reflect on the Savior and to develop our relationship with Him. Mormons teach several guidelines for helping members decide what is an appropriate way to observe the Sabbath. They first ask if it is restful. To make this possible, they spend a portion of Saturday preparing for the Sabbath-preparing clothing, tidying the house, filling the car with gas, and doing any necessary shopping. This leaves only essential daily chores such as caring for young children and preparing simple meals to be accomplished on the Sabbath. Another question they ask themselves is if it helps them to draw closer to God. This might mean they spend time reading scriptures, praying, writing in their journals, and studying their church lessons. It's a time for quiet reflection. It is not a time for sports, hunting, cleaning up the house extensively, or visiting a museum. Mormons ask if their actions will serve another person. Many members spend a portion of their Sabbath visiting an elderly person, writing letters to a serviceman, or entertaining a small child so a single parent can rest for a few hours. Because the Mormons have a lay church, nearly everyone has church work to do, and much of this can be done on the Sabbath as well, so members teach classes, prepare lessons, and perform other services for God. They strive for a peaceful atmosphere throughout their Sabbath Day. To achieve this, they play only spiritual music and bring out special quiet toys for children. Activities for children are chosen to help them feel calm and peaceful. Even conversation is respectful and appropriate for a holy day. Mormons don't shop on the Sabbath, because they're advised to avoid causing others to have to work. Jesus Christ was criticized for healing someone on the Sabbath Day. He reminded his critics Sabbath was made for the man. It's a time to serve God and to build our relationship with Him. Certainly, serving a person in need reflects that goal. The Savior was reminding us not to get so caught up in thinking of meaningless rules that the meaning of the day is lost. However, He also wanted us to use the day in meaningful ways. Today, for many, church is followed by non-spiritual play and the commandment to keep the Sabbath Day holy has been lost. The Savior reminds us that the Sabbath was given to us as a gift that we must not squander.

Mormon Missionaries

Terrie — Mon, 26 Jan 2009 14:43:45 +0000

Jesus Christ considered missionary work to be very important. It was a way of bringing the gospel to others. After His death, His apostles continued the missionary work, traveling to various places to teach the gospel. Today, the Mormons continue that commandment by sharing the message of Jesus Christ with those who are interested in hearing it. Members of the church teach by example and by answering the questions of others, but the church also has a formal missionary program. The young missionaries are the ones most people are familiar with. The men are easily recognized by their suits, short hair, and clean-cut appearance. The women stand out in their conservative (but modern) dresses and hair. Both wear name tags explaining who they are. They are often seen riding bicycles in their dress clothing. Men begin their missions at the age of nineteen, and women at twenty-one. Missions are voluntary and each missionary pays his or her own way. There is no salary for this time-it is considered a service to God. Men serve for two years, and women, who go less often, serve for eighteen months. Missionaries live by very strict rules. They have set times for rising and going to bed. They are expected to study, pray, and work hard, which helps them develop a strong sense of discipline which is a real benefit when they come home and return to school or work, as well as when they start their families. They are never alone. They share housing with another missionary of the same gender and these two are always together, in order to help them avoid temptations. These companionships are rotated frequently. Some companions are compatible, and some are not, but they're expected to learn how to get along with every companion, not just the easy ones. This is valuable training in human relations. As they learn to get along with others who may be very different from them, they improve their ability to succeed in their future careers and in their communities. Learning to work as a team prepares them for successful marriages. With their companions, they study, pray, plan, and work, and they quickly learn to compromise and to motivate one another. A missionary's work day consists of teaching people who have asked to learn more about the church. When they don't have appointments, they go door to door talking to people-but staying only if invited-or talking with those they meet on the street. They also participate in community service every week, as part of their training in learning to always give back to the places they live. Missions are not restricted to young people. Older retired couples or singles can also serve missions. They are often assigned to specialized missions. Some serve humanitarian missions, sent to places in the world that need humanitarian aid. Others work in temples, help in the food banks, or assist in areas where older, more experienced missionaries are needed. Others serve as mission presidents, sometimes even when they still have children at home. The entire family then moves to the area in which the father will preside. Both the husband and wife are actively involved in this assignment, overseeing a large team of missionaries, serving, in a way, as surrogate parents and providing leadership, guidance, and counseling. When a Mormon missionary comes to your door, he will ask permission to share a very brief message with you on a particular subject-Jesus Christ, families, or some other topic they think people in the area might be interested in. They will either deliver it then, or if you prefer, they'll return at a time you request, such as when a spouse is home. If the initial message interests you and you'd like to know more, they will return with a series of messages about Mormon beliefs. They come only as long as they're welcome. They are respectful of the fact that it's your home and although they must honor their standards, they will also honor yours. You should be aware Mormons don't drink coffee, and many don't drink sodas with caffeine. You aren't obligated to offer them anything at all, but of course, young people who have worked hard all day usually won't be unhappy at being offered something. However, they aren't there to be fed, just to teach. You needn't make a fuss about their visits. Simply be certain the environment is quiet so they can teach, which means to turn off the television and radio, and gather your family. Many people enjoy these visits from clean-cut, cheerful young people, even if they don't actually intend to join the church. The missionaries don't argue religion-they simply teach what they believe, and many are interested in learning something new.

Mormon Polygamy

Terrie — Mon, 26 Jan 2009 15:30:45 +0000

Mormon polygamy was discontinued over a century ago. Today, anyone practicing polygamy is excommunicated, so those who are practicing it today are not members of the Church, and are not following the guidelines used by the church when it did practice polygamy. Historically, when polygamy was practiced by the Church, spouses were not assigned by the Church, and polygamy was not mandatory. In fact, only a small number of people were permitted to practice it, and only with the permission of the current wives and the Church. They had to demonstrate they could care for a larger family and meet everyone's needs. Frequently it was the wives who asked their husbands to take on this responsibility, in a time when women were far less able to care for themselves if they were unmarried, and so needed a husband for legal protection and financial support. Because of the fact that in the early days of the Church, married men often served missions without their families (which is not done today), the women often wanted another woman to share the work and to save them from having to live alone. Women often saw many benefits to being in a plural marriage in this time when women had few rights. Immigrant women often had difficulty finding husbands, since cultures were less likely to blend in the 1800s. However, men who had multiple wives were frequently willing to marry a woman from another country, and this not only allowed the woman to have financial care, but it helped her learn to "Americanize" very quickly and to fit in. Women who were widowed frequently found it extremely difficult to provide for their children, because so few fields were open to women. A man who added her to his family was required to care for those children. Mormon Polygamy also forced men to work harder at their marriages. No woman was going to enter into a polygamist marriage if she saw the man was neglecting his current wives or treating them badly. Because women had complete control over who they married, a man had to demonstrate he was a good husband. In addition, Utah had perhaps the most liberal divorce policy in the country. While men who took on additional wives were expected to make the situation work, a woman who entered into a marriage and then found she couldn't cope with polygamy after all, or who was neglected by her husband, was allowed to leave and obtain a divorce without penalty of any kind. Although Brigham Young disliked divorce, he understood how difficult this could be for women. Large polygamist families were rare, partly due to the financial burdens. Most families had only two wives. Because there were two women in the home, often one woman would decide she'd like to return to school or take on a career, knowing the children were loved and cared for by the other wife. As a result, there were probably more polygamist women in traditionally male careers than in most locations. Some women went on to be journalists, doctors, and lawyers at a time when such a thing was rare. There were few "working mothers" in non-homebased careers at that time. Until Utah became a state and the federal government repealed women's suffrage in Utah, women could vote and had many other rights, and their very challenging Mormon history of persecution and suffering made them very strong-willed. When their rights were taken from them, many of them became leaders in the women's rights movement. As you can see, there are considerable differences between polygamy practiced in pioneer days by the Mormons, and the polygamy practiced by apostate groups today. Confusion has been increased by the fact that a large polygamist group has (in the 1990's) registered the name of their group as the Fundamentalist Church of Jesus Christ of Latter Day Saints. The proper name of the Mormon Church is The Church of Jesus Christ of Latter-day Saints. This fundamentalist group also identifies itself as "Mormon," even though no member of the group is associated with the real Mormon Church. The fundamentalist group has been raided recently and accused of arranging marriages against the will of the women involved, arranging under-age marriages, and banishing young men and boys to keep the population of females high. Whether these accusations are true or not, they are situations that never existed in the history of polygamy within the true Mormon Church. Mormons practiced polygamy historically, because God commanded it through his prophet, Joseph Smith, and validated the commandment through succeeding prophets. There was not one single Latter-day Saint, not even Joseph Smith, who was eager to participate, and most recoiled from the idea. Some members left the Church rather than accept the commandment. The commandment was in order to "raise up seed" unto the Lord, to re-institute plural marriage temporarily as part of the "restoration of all things," and to try the Saints and see if they would be obedient to a law that would surely increase the persecution against them. As U.S. government opposition grew, sanctions were imposed against the Mormons which became impossible to bear. Prophet Wilford Woodruff went to the Lord several times about the increasing oppression mounted against the Mormons. Finally, the Lord showed him in vision what would happen to the Church if they didn't abandon the practice—the temples would be lost, and all the men (who held priesthood power and served their families and the Church) would be taken. The Lord then rescinded the commandment, and President Woodruff issued the "Manifesto" revoking the law of plural marriage in 1990. The membership of the Church ratified the Manifesto, but there were a few holdouts who continued the practice. In 1904 Prophet Joseph F. Smith attached a punishment of excommunication, and the practice ceased. A few enclaves of apostates persisted, and the participants were excommunicated. To learn more about Mormon polygamy, go to Mormon-Polygamy.org

Mormon Genealogy

Terrie — Mon, 26 Jan 2009 17:32:21 +0000

Mormons are well-known for their passion for genealogy. They have provided many tools for people who love researching their family history and it is made accessible to people who are not members of the church. Many Mormon church buildings have a family history library. Here, you can find knowledgeable volunteers who can help you get started with your family history. The centers usually have magazines, books, and other resources, including computers and microfilm machines. There is no cost to use them, and no missionary efforts are made. The libraries are there only to help people do their genealogy. The church also has an extensive genealogy website, FamilySearch.org, containing family histories submitted by church members and non-members alike. There are many other resources on the website as well, which is continually growing. You can study free online lessons about how to do your genealogy, going step by step or only reading the parts you need help with. You can download a free, full-featured family history program for your computer at no cost. It is quite comparable to those you purchase. You can purchase more features if you choose, but you can easily do everything you need with the free version, which is fully functional and has no expiration date. 25,000 historical titles are now digitalized and free online. These are valuable to people searching for clues about their family or the history of the places they lived. Many census records, including the 1900 census, are also free on the website. The Social Security death index is on the site in a searchable format, and there are also vital records indexes for Mexico and Scandinavia. The church has an ongoing volunteer project which uses both members and non-Mormons alike. Volunteers for FamilySearch Indexing are working to put a variety of important records-census records, records for births, deaths, and marriages, and other essentials into a digital format. Often working from scanned documents, they type the needed information into a form. The Mormons then prepare it to be placed on the Internet, where people can access it at no cost. With thousands of volunteers working at home whenever they have some free time, many critical records are being made available to the public. Anyone can sign up for this, and work entirely from home on their own schedule. Once a project is selected from the list, the volunteer has a week to complete the assignment. If an emergency arises and they can't finish, the record is removed from the list and someone else completes it for them. This makes it an excellent project for people who can't leave their homes, who spend hours on a train commuting (because projects can be downloaded so you can work offline) and for those with young children who need volunteer work that can be done during nap time. Many people who are not Mormons have chosen to participate in this non-denominational project. Mormons consider family history an essential part of their religion. They teach that families are forever, and as they get to know their family members who have died before them, they begin to build the bonds that make this relationship meaningful. In addition, they submit those names for ordinances which the person who has died can choose to accept or reject, including the ability to be connected as a family for eternity. For a Mormon, family history is more than names and dates-they're part of their forever Mormon family.

Personal Stories

admin — Wed, 04 Feb 2009 19:51:28 +0000

We'd like to extend an invitation to you to write and submit to us, your own account of any way in which you have felt the personal impact of the Savior's atoning love, grace, and influence in your life as you've moved forward in your journey of life, or as you've faced a particular life challenge. It doesn't matter if the story revolves around a small moment, one event, or a long struggle. Selected accounts will be published on the site. If you're interested, please fill out the following form with your story. Stories should be approximately 350-1200 words. While we can post some stories anonymously, we'd also like to receive those from guests who would like to include a photo and first name, with their post, to keep the site inviting, real, and personal for our visitors. Thank you for your interest and for all you already do to share your voices online in positive ways. Please submit your stories using this form.

Alana - Enduring to the End

admin — Wed, 04 Feb 2009 20:14:28 +0000

Do not post this please... km I was married for 37 years and although many were happy a great many were not.I was struggling trying to keep the marriage together and my husband was not trying. I had caught him in too many lies and I had finally had enough. One night while praying about the "enduring to the end" thing in our lives, I aksed Heavenly Father exactly whose end do I needed to endure too? His, mine or my husbands? I had decided that I had endured enough and pleaded to my Father in Heaven to let me know if my decision to end the marriage was what I needed to do in order to find the peace and tranquility of the Gospel in my life. I lived in a house of contention continually and the pain was becoming unbearable and it was then that the answer of complete peace fell upon me, that I have endured long enough and I needed to move forward in complete faith in Him and the Saviors Atoning sacrifice for me. I felt love envelope me completely and felt a weight lift off of my shoulders. I knew that no matter what I did that I would be taken care of by my Father in Heaven. I also discovered that after the divorce I was to return to school and get an education. I didn't know what it was that Heavenly Father wanted me to take in school and while praying about it on the way to the Temple the answer was clear. I was told that I was given talents and I needed not to bury them any longer and I needed to enhance and hone my talents and the way to do that was to return to school. I've followed the answers to my prayers and although I have had struggles in the secular things, I have had multiple blessings in the spiritual things. I have felt the Saviors love when I've been down and the admonition to continue in faith and to trust Him in all things. I've done this and have found myself succeeding in the things that matter in life. All things spiritual.

Articles

admin — Wed, 04 Feb 2009 23:35:07 +0000

tomk_120

karenrose — Fri, 06 Feb 2009 20:28:40 +0000

Tom

james-ballou

karenrose — Fri, 06 Feb 2009 20:39:27 +0000

me-photo-booth

karenrose — Fri, 06 Feb 2009 21:11:50 +0000

Karen

A Heart Pressed: Mormon Woman Speaks to Adversity Part III

karenrose — Fri, 06 Feb 2009 21:23:21 +0000

Karen Part III “The Crust of Irony” Well, you’ve probably noticed in your trials, as I have in mine, that there is always some irony, but not nearly as much as in the ironies the Savior endured. Enduring mine enabled me to see and appreciate the grueling ironies of the Savior, and to come to know Him better. The Spirit tutors and chisels and presses even or especially around the “crust of irony,” as Elder Maxwell aptly calls it. Such was the case here. Mom confronted pancreatic difficulties all her life, but was never diagnosed with cancer until nine days prior to her passing. Apparently, pancreatic cancer is one of the most difficult to diagnose, and more than 60 percent aren’t actually even identified until death or some other necessary surgery that reveals it. Mom’s official diagnosis prior to the final one was “benign cystic disease.” Like most others whose loved one has an illness, I began immersing myself in articles about the nature of pancreatic cysts. As I read about the types of cysts, I noticed that each one except one was either cancerous or pre-cancerous; or had strands of cancer cells lined within an innocuous, non-cancerous group of cells. As all the lit indicated overtly the difficulty in distinguishing benign and malignant pancreatic growths, I wondered, naturally, “How did they make the call in Mom’s case?” In fact, in spite of my ignorance, flags went up, and, ultimately, I suspected cancer. I decided to e-mail Mom’s doctor. An excerpt of that original e-mail appears below:

Dr. [X], Hello. I’m Karen . . ., daughter of Adele . . . who will be coming to see you next Wed for a second opinion after a bout of pancreatitis and long history of pancreatic and biliary problems that no one has been able to figure out.. I guess she’s one in a million! Anyway, I’m not a medical person, but just an interested family member with lots of questions after pouring over material on the net …and reading Mom’s reports. I wonder if I could list a few of my questions… I apologize for my ignorance. How do we know this is psuedo-cyst for sure since it sounds like neoplasms are hard to identify clearly and some carcinadenomas are mistaken for or initially diagnosed as pseudo-cysts…? It sounds like biopsy is poor way to detect if cancerous since some strands of growths/cysts in pancreas tend to be benign while others malignant, is that true? If so, how does one know if it’s malignant? They say 60% plus of malignancies aren’t correctly diagnosed til autopsy,amazing… Are there are new ways of diagnosing? Has mucinous ductal ectasia, [mucinous carcinadenoma], been ruled out? Some say this mimics pseudo-cyst…

He wrote back and kindly assured me that her diagnosis was benign. Here is a copy of the response I received:

Hello Karen, I’m sorry-I just happened to see this email today. You’ve certainly read a lot about pancreatic lesions. Essentially, I don’t think your mom has a pseudocyst. I think it is a real (not pseudo) cyst, probably like that of her kidney cysts. We will watch it, however. If it should grow, it may well need drainage. In this location, it would be best drained surgically. Don’t worry about rupture, or cancer, as her CA19-9 was normal and there appear to be no solid elements present.

While I recalled reading that the mentioned blood test was highly inaccurate in diagnosing pancreatic cancer, I thought I ought to take the doctor’s word at this point. So when Mom was ’suddenly’ diagnosed on that memorable Friday, it seemed so odd in a way. As Dad read the report to me over the phone, I heard the words, “mucinous carcinaden-oma.” I realized that it was precisely the kind of cancer I’d inquired about. Now the natural man would have missed the feast-the signature dish. And, initially, she began to surface in thoughts like: “How could the team have missed it?” But just as quickly as I let it in, the Spirit hovered close and whispered in no uncertain terms something to this effect:

You see, this is part of the answer to prayer. Had Mom been diagnosed two months ago, or a year or three ago, she would have had to go through chemo/radiation just to extend life. But she had expressly asked me to spare her that-and in her case, I can, for she has suffered enough in her life to be with me. The fact that it was overlooked or somehow not recognizable from prior tests and scans was more than human error.

I believe that to be true. Purifying Our Lineage Back to the story about my Dad. He was not a believer in the afterlife. That was another most difficult thing to bear. I can’t imagine the feeling of thinking his sweetheart of 50 years was gone-forever-just ceased to be. I watched him agonize as his world as he envisioned it turned upside down. Last year at this time, we were at the same hospital, same floor, watching him struggle with chemo for his esophogial cancer. He thought it would be him going-all his funeral papers were worked out, and nothing was yet in place for Mom. I tried to find right moments to continue to plant seeds and all cousins prayed for the gift of faith for him, and he took some steps forward I believe. As I saw him grieve-part a necessary grief, and part an unnecessary grief, I grieved. And then the Spirit washed over me as I thought of the little offering I had made for him this year. This was the year I felt so impressed to have an extended fast for Dad and to pray for a miracle of conversion for him. I was joined on one of those days by about ten close friends, my husband and children. I can’t tell you how secure I felt knowing, at least, that ‘that’ was in place. In those difficult moments of watching Dad, the still small voice was saying to stand back and watch “the arm of the Lord be revealed” in his behalf (D&C 90:10). I knew what I was promised then. I knew the outpouring of the Spirit I felt. I knew the words of Truman Madsen that still ring in my ears and that are typed in 22-or is it 26-point font in my journal. They are the words that came to me as I was well into my fast for Dad, feeling the thinning of the veil, and receiving impressions regarding the time my father would accept the fullness of the gospel of Jesus Christ as revealed in our day. I was driving, listening to one of Brother Madsen’s (a Mormon scholar) talks, in which he spoke of the redemptive work of the Savior in gathering families to Him eternally. He spoke of how individuals coming into the Church, if righteous, could be grafting in branches of their own family and cleansing a lineage. As part of this commentary, he shared on tape a blessing given by Joseph Smith to, I believe, Elder Snow. Fortuitously, I was pulling into a parking lot when I heard it; otherwise, I think I may have veered off the road, for it penetrated my heart so. The words resemble these:

…Your earthly father has not accepted the gospel, but Heavenly Father will be your father. And if you will live in full path of righteousness, the time will come when you will save all your kindred flesh and the blessings which are being conferred on you by your Heavenly Father will be conferred on you by your own father.

In those moments of longing to help Dad, I was comforted with the previous promise of a miracle. The Lord never bows out, so we don’t need to either. He always comes through. The Funeral So, Dad and I were virtually at opposite ends of the spectrum. I was so relieved that Mom got to go home early while sorry for his dear loss and he felt “the gods had cheated her” and given her “a raw deal.” However, by the time we were all finished visiting with him-all of my Italian Catholic extended family who believe and made comments as inspired, and after all the prayers, and after the funeral Mass, I sensed a nuance of change in him-from his sure disbelief to an “I-hope-you’re-right” stance. The music of the funeral service was so faith-infusing, it was amazing. Perfect for Dad. Perfect for Mom. I was asked to give the eulogy-another of Heavenly Father’s purposeful interventions. I told my Dad he might want my sister to give it since he didn’t believe in the afterlife, and I could only speak about Mom and offer comfort in that context. His preference didn’t change. His reasoning was that since Mom believed in the afterlife, and the eulogy and remarks were for her, it would be appropriate. I had the opportunity to share a portion of Alma 40 regarding the state of the soul between death and the resurrection during the eulogy, which I invite you, if you are a friend of another faith reading this, to consider:

Now concerning the state of the soul between death and the resurrection-behold, it has been made known that the spirits of all, as soon as they are departed from this mortal body, are taken home to that God who gave them life. And then shall it come to pass, that the spirits of those who are righteous are received into a state of happiness, which is called paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow. The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame (Alma 40: 11, 12, 23).

And while I have always been grateful for that passage, never have I been as grateful for its clarity, explanation, and succinctness. Well, the service brought back my Gentile days and confirmed the blessings of the restored gospel. Snow blanketed the ground as she was entombed in a mauseleum, with the words, “together forever” inscribed on the outside of the crypt. I felt the Lord’s hand pressing and melting Dad’s heart. Additional Witnesses of God’s Hand After Mom’s passing, I found information she seemed to have left for me to find about her ancestors. It was joyful to provide for them and her in the temple the gospel blessings. Bellos seemed to be ever present in our home.It was all amazing to me. God is so good. How can we say the smallest part? How can we miss the signature dish of His love? In or out of adversity? The lines begin to blur. Is this really adversity? A Heart Pressed The heat of summer, the heat of the furnace, the heat of the Son, is intense-”white hot, a holy flame.” Likely there will be pain. But there will be greater joy. And, as Shad Mash Abed aptly observes,

“Sometimes we must take the heat even if we are not certain the thermometer of trial will soon be turned down” (As quoted in Elder Neal A. Maxwell’s All These Things Shall Give Thee Experience).

For Dad-and for some who have struggled with the loss of a loved one-”the grief of death may be the fuel, an understanding of God’s plan the oxygen, and the love of God the heart that makes the refiner’s fire burn”-or the heart pressed to perfection (Dunn & Eyre, The Birth We Call Death p. 41). For some of us, the press is something else. Just Remember: There are two ways of seeing the world-one way is that nothing is a miracle. The other way is that everything is. And: The crushed oil is virgin…all bitterness and unsavory flavor is gone. The silver refined by the refiner is perfect when finished. And the Silversmith knows it’s complete by seeing His own image reflected in the silver. That is the miracle of the atonement of Christ-of hearts pressed and perfected-and hope for a life with the Savior forever and a way through the pain and struggle that will be worth it one day, some how, some way.

me-photo-booth1

karenrose — Fri, 06 Feb 2009 21:25:40 +0000

A Heart Pressed: Mormon Woman Speaks to Adversity Part II

karenrose — Fri, 06 Feb 2009 21:33:31 +0000

Part II Well, this us leads us on in sharing our brushes with strengthening adversity, but first a few reflections on going through the heart press. Pruned, Pressed, & Purified Through the gospel of Jesus Christ, we have a new understanding of adversity. We learn through opposition and strain, against difficulty and struggle, regardless of the source and nature of the trial. Jesus Christ can succor us. We, too, need to be pruned, pressed and purified, much like the olive tree and olive oil that symbolize the process, the Purifier, and the product of a pure heart. So here are a few thoughts I’ve learned about the process, and another story from my own life–The Twelve Days of Christmas… Liquid Gold Homer called it “liquid gold.” Athletes used to smear it all over their bodies. It was used to anoint, used in cooking, a source of light and therapeutic ointment for centuries. It was infused with flowers and with grasses to produce both medicine and cosmetics. This liquid gold is commonly known as olive oil. I grew up with it, doused on tomatoes and parmegiana, in authentic Italian ‘gravy’ (non-Italians call it “sauce!”), combined with vinegar on salads, glittering in the bottom of a bowl waiting to be soaked up by crusty Italian bread. It was the indispensable oil of my Mediterranean forebears, the salutary ingredient in native cuisine, and the same golden base for the ordinations of kings and rulers. I was intrigued with its healthful properties in my Gentile days, but am moreso now, having joined The Church of Jesus Christ of Latter-day Saints (Mormons), and having been anointed, initiated, blessed, and healed as this oil, has been placed upon my head-consecrated by rightful administrators of the priesthood of God. I have felt its purifying influence in and out of the temple and have come to more deeply appreciate its significance. The Olive Press Olive pressing is an incredible process and immediate metaphor. Before olives are even pressed, they are carefully weighed and poured through a mesh screen to separate out their leaves. They must be harvested at just the right moment and taken to the press immediately so they don’t deteriorate. After they are washed and rinsed, they are sent to the crusher. I have seen photos of 3600-pound granite wheels used to crush olives. They are mammoth. The olives are laid out in a large steel container as the huge stone wheels relentlessly rumble in continuous circular movement over them, crushing them into paste. They are pressed into paste first, to help release the globules of oil. And then they are churned causing the oil to bead up for extraction. All of this, as you can imagine, is a labor-intensive and ingenious work. Gethsemane: Garden of the Olive Press The finest olive oil producers-just as the greatest Harvester of Souls-know the olive, the precise moment of harvest, the time to crush, the way to carry them to the press (they can be damaged even by their own weight), the best method of releasing the purest oil-creating an extra-virgin product. As we feel the press on our hearts, then, we can know the Lord of the Vineyard is the one extracting godhood from us, and that He, too, went through the press-the combined press each of us will pass through, in a way we can barely begin to grasp. Truman Madsen, Mormon scholar, exquisitely renders this description of the link between the olive press and the Savior’s atoning sacrifice:

[The Savior was, spiritually speaking,] trodden upon, trampled, crushed until the very tissues of he heart [cried] out for relief and release and until “mercy [had] compassion on mercy and [claimed] her own’ (D&C 88:40), ‘that he may know, according to the flesh, how to succor his people’ (Alma 7:12). It is no coincidence, Brother Madsen underscores, that “the garden on the mount is called Gethsemane.” For “‘Geth’ in Hebrew means ‘press.’ ‘Shemen’ means ‘oil.’ This was the garden of the olive press….” (The Olive Press: A Symbol of Christ, FARMS, pgs. 5, 7).

It is striking and borders on inexpressible-the fact that the Savior was innocently pressed beyond anything we could ever bear, and that He now is our advocate in our own heart-presses, again, the One refining the oil-squeezing out the dross, the bitter, the less productive-allowing the nectar of godhood to produce in us. We are, then, never alone in our own presses of the heart. I would hope that some recollection of that truth would be present for each of us in the crushing heat of the individual press…. The Twelve Days of Christmas For some of us, it is letting go of loved ones that presses our hearts’ abilities to trust God and feel His loving purposes. In fact, some never recover from the natural loss of a loved one. Failing to see God’s hand, some of us would use our own to grasp the person we love and keep them with us. As Elder Richard L. Evans asked, “When ‘would’ we be willing to lose those we loved?” (Quoted in The Birth We Call Death p.41). May I share another personal story? My mother passed away several years ago on December 27^th. An hour before the Relief Society (Mormon Woman’s Organization) Christmas Social in our ward, I received a phone call from Lori, my sister in Atlanta, bearing the news that Mom had been diagnosed with advanced pancreatic cancer, metastasis to the liver. My father asked me not to fly home to Philly until the 27^th of December, since my younger sister, Denise, was there to help care, and he believed he would need me more after she left. In spite of Dad’s tentative thoughts, as I began booking my fare, I knew I needed to hop a plane immediately which I did. As a result of that gentle prompting, I was privileged to spend what turned out to be the last week of my mother’s life at her side. … Another piece of God’s signature which continued to appear through those next “twelve days of Christmas.” How Much Pain Is Enough? When I arrived at The Fox Chase Cancer Center, I ached for my mother. She was in great pain before the medical staff got the morphine drip going with a heavy enough dose to keep her comfortable. This was more than reminiscent of her 25-day stay in the hospital twenty years earlier with biliary obstruction and life-threatening surgical complications. I was tracking Mom’s oxycodone by the hour and seeking to increase it, according to physician instructions-and hospital-protocol fliers posted in every other hallway-for Mom to be pain free. But the lag time between increased doses creating a valley of despair for Mom. I recall the first night I asked to stay overnight and wasn’t granted permission. I later learned that she had writhed in agony between doses from 10-11:30 p.m. Finally, after a morning confab with the head of the pain management team, we got her meds and pain mostly managed. Morphine ran intravenously on a basal dose, and for extra bouts of pain, Mom was free to push the button for an extra, limited dose or bolus. Nonetheless, pain is a difficult thing to see and understand, unless we have the bigger picture. If we don’t, this is where many of us bow out of God’s presence and think He has bowed out of ours, where we duck from our testimonies fearful they will let us down. I remember several instances where Mom’s groaning was almost more than I could bear. I prayed that she would not have one more second of pain than necessary for her exaltation and purification (Mormons believe that there are degrees of glory, and the highest is known as exaltation.) And then I asked the Lord straightforwardly in a sort of spiritual gust: “How much pain is enough? How dost thou know that this specific amount or that is precisely the right amount? How dost thou quantify or qualify pain? I trust thee. But please help me to have increased understanding.” My answer came in waves of recollection. The first remembrance was of the very story I had shared with my girls just after we sang Steve Green’s song in the Family Home Evening alluded to earlier. It was the story of “The Refiner’s Fire” which follows:

Some time ago, a few ladies met to read the scriptures. While reading the third chapter of Malachi, they came upon a remarkable expression in the third verse, ‘And He shall sit as a refiner and purifier of silver’ (3). One lady’s opinion was that it was intended to convey the view of the sanctifying influence of the grace of Christ. Then she proposed to visit a silversmith and report to her friends what he said on the subject. She went accordingly, and without telling the objective of her errand, begged to know the process of refining silver, which he fully described to her. ‘But Sir’ she said, ‘Do you sit while the work of refining is going on?’ ‘Oh, yes madam,’ replied the silversmith; ‘I must sit with my eye steadily fixed on the furnace, for if the time necessary for refining is exceeded in the slightest degree, the silver will be injured.’ And, as if that weren’t sufficient answer, listen to this part: As the lady was leaving the shop, the silversmith called her back, and said that he had one more thing further to mention-that the silversmith only knows when the process of purifying is complete, by seeing his own image reflected in the silver.

As this story re-entered my soul, I knew that every second of Mom’s pain-and, by extension, each of ours-was counted. I just received the answer to one of the two questions I posed-a sure witness that pain is quantified. And while I still don’t know how, that didn’t seem to matter. The Holy Ghost (whom Mormons recognize as the third Member of the Godhead) bore record, that God the Father and the Savior know to the second, what is apportioned and appropriate and sufficient for the refinement we require. Notice how the second question: “How dost thou qualify pain?” Through this same account, the Spirit etched into my soul a knowledge that pain was also qualified by the Refiner. He would see our image when the work was complete. He wouldn’t just know how many seconds to keep us in the heat; He also knew precisely the intended, specific quality of the final product. God, our Heavenly Father, and His Son, Jesus Christ were in control of the quantity and the quality of pain in this trial. There was no margin for error. What a marvelous response to a child’s question in time of adversity. God’s hand certainly had not disappeared nor had it been idle. The second wave of recall came in the form of a poem I’d read once by an unknown author:

Pain stayed so long I said to him today, ‘I will not have you with me any more.’ I stamped my foot and said, ‘Be on your way,’ And paused there, startled at the look he wore. ‘I, who have been your friend,’ he said to me, ‘I, who have been your teacher-all you know Of understanding love, of sympathy, And patience, I have taught you. Shall I go?’ He spoke the truth, this strange unwelcome guest; I watched him leave, and knew that He was wise. He left a heart grown tender in my breast. He left a far, clear vision in my eyes. I dried my tears, and lifted up a song- Even for one who’d tortured me so long. Tragedy or Destiny, Spencer W. Kimball p. 4

I found strength in this affidavit for pain from someone who knew it first-hand. The third wave struck. It was the following quote that came to me in part, but which I now share in full:

No pain that we suffer, no trial that we experience is wasted. It ministers to our education, to the development of such qualities as patience, faith, fortitude and humility. All that we suffer and all that we endure, especially when we endure it patiently, builds up our characters, purifies our hearts, expands our souls and makes us more tender and charitable, more worthy to be called the children of God (Orson F. Whitney Ibid).

In fact, whenever I asked, whenever I needed the bigger picture reinforced, I received an answer. Just as Mom was receiving an additional doses of morphine as needed, at the press of a button, I too, received spiritual boluses and intravenous injections of faith p.r.n.. Another bolus of the Spirit came, in fact, as the poignant words spoken by Elder Hales in October Conference were brought to my remembrance. Speaking on the sanctifying purpose of pain, Elder Hales testified first-hand, “Constant intense pain is a purifier.” (“The Covenant of Baptism: To Be in the Kingdom and of the Kingdom,” Ensign, Nov 2000, 6–9) I clung to those words, highlighted in my Conference issue. I know they are true. I recall another bolus. Sitting quietly by Mom’s side as she lay unresponsive, and pained at my own father’s lack of context for suffering and death, I opened the scriptures. Still pondering my desires on his and my family’s behalf, my eyes specifically fell on D&C 31:1 & 2. As I typically do, I entered my name in the verses, so I read: Karen, my daughter, blessed are you because …

2. Behold, you have had many afflictions because of your family; nevertheless, I will bless you and your family, yea your little ones; and the day cometh they [your family] will believe and know the truth and be one with you in my Church.

He continues to set our tables with divine dishes, and signs His name on the menu. See Part III for the rest of the story.

A Heart Pressed: Mormon Woman Speaks to Adversity Part I

karenrose — Fri, 06 Feb 2009 21:45:53 +0000

PART I The Savior’s Signature Dish Someone said there are two ways to see life-in the first way, nothing is a miracle; in the second, ‘everything’ is a miracle. I tend towards the latter view. What the Lord fashions with the raw material of our lives is miraculous. Seeing the Lord’s hand in my life has come increasingly since I joined the Church of Jesus Christ of Latter-day Saints (Mormons). There’s always a feast set for us, in and out of adversity, though we often miss it. The Savior’s signature dish is His perfect love, in every circumstance, including those that result from other’s misuse of their agency. I admit, I am carried away to some degree each time I taste even a morsel of that love. It’s the miracle written all over creation and visible in virtually every corner of our own universes. Feeling that doesn’t mean life has been easy. Quite the opposite. Tasting God’s love in our lives includes rather than excludes times and situations of pain and complexity and hurt and grief and indecision and disappointment and depression. While some of us see His hand in some parts of our lives, we bracket the rest, apologizing or losing joy permanently over what seems an anomaly to the plan or an inexplicable disappointment. Carlfred Broderick, Mormon author, once said in a BYU fireside (regularly-held Mormon devotionals), “We often expect pain-free lives as members of the Church of Jesus Christ. The gospel is not an exemption from pain; it is a resource in the time of pain.” I’ve learned and testify that the Savior’s influence and handwriting is always evident, even if we cannot make out His complete message to us at the time. I testify that He is in the labyrinth of our lives as well as in its straightforward moments, or God would cease to be God. The miracle of His love never ends; it just resurfaces differently. It’s the miracle of God’s pressing hearts-exerting spiritual pressure in order to extract impurities and perfect us through His atonement–or it’s His working someone else’s inexplicable misuse of agency to the eventual profit of our own soul. The Refiner’s Fire There’s a song sung by Steve Green, called The Refiner’s Fire. Some of the lyrics follow:

The Refiner’s Fire There burns a fire of sacred heat White hot with holy flame And all that pass through its embrace Will not emerge the same Some as bronze; and some as silver Some as gold Then with great skill, are hammered by their suffering On the anvil of His will The refiner’s fire has now become my soul (sole) desire Purged and cleansed and purified that the Lord be glorified He is consuming my soul; refining me, making me whole No matter what I may lose, I choose the refiner’s fire. Steve Green The Mission

“Sacred heat. White hot with holy flame”-a choice description of the refining influence. While I’m not sure I’d ever jump right into the furnace of affliction, I am glad for the opportunity to be purged and for the perspective on pain and adversity that the gospel of Jesus Christ brings. Isn’t it times when our heart is pressed by pain or grief or desire that we learn so much about ourselves and our Savior-that the surgery necessary to be purified can occur? What will it take to be purified-to have the chambers of our heart cleansed and perfected? Can we take the heat? Spiritual Presses Trials-spiritual presses-are tailored to the pace and performance of our own hearts. What might induce a simple itch for one of us, therefore, may cause throbbing pain for another. Some among us have cared for Alzheimer’s victims or cancer patients or those with intense or chronic pain, or disability. Some among us have watched children suffer with severe acute or terminal illnesses while others have personally suffered intense pain and/or sickness. Some of us have known the crests and troughs of emotional pain-caused by our own or others’ acts. While there may even be a few of us who have known relatively little pain, others may have experienced an enormity of it. Some have already visited their Gethsemanes; others still await them. Mormons believe such opposition is part of the mortal experience but can be sanctifying. And sometimes the presses are of a different variety-times when our hearts have been laid open in situations less visible to others: Times when someone in the wrong is taken as right, at our expense. Times when our expectations exceed our reality. Times when we hold on to the thread of hope or desire. Times when our character is misjudged or falsely indicted. Times when our strength just won’t cut it. Times when, like children in Israel, we doubt the very existence of a promised land. Regardless of the nature or size of the trial, the size of God’s hand never changes. And it never disappears. It does, however, continue to “enlarge our hearts” (Psalms 119:32). “Out of the Wilderness” Here’s a simple example of the Lord’s influence in my life as a young mother. This one occurred 15 years years ago, after Talia was born. My immune system seemed to quit, probably from malnutrition during sickness in pregnancy and related hormonal changes. In any case, I found myself depleted after her birth and unable to run as fast as I was accustomed. In fact, I still felt as if I were lugging around a hotel when I got out of bed, or walking through a sleep-inducing field of poppy with Dorothy, even after “twelve” hours of la-la-land-twice my normal requirement. My circumstances persisted, and I invited in depression over my inability to regain my former stamina. One day, I opened providentially to The Book of Mormon (an amazing scriptural book and second witness of Jesus Christ), in Alma 37:38-47, and read the following:

38. And now, … I have something to say concerning the thing which our fathers call a ball, or director-or our fathers called it Liahona, which is, being interpreted, a compass; and the Lord prepared it. 39. … And behold, it was prepared to show unto our fathers the course which they should travel in the wilderness…. 41. Nevertheless, because those miracles were worked by small means, it did show unto them marvelous works. They were slothful, and forgot to exercise their faith and diligence, and then those marvelous works ceased, and they did not progress in their journey. 42. Therefore, they tarried in the wilderness, or did not travel a direct course, and were afflicted with hunger and thirst, because of their transgressions… (emphasis added)

I was doused with the spirit of poppy-penetrating revelation. The Lord acknowledged my own wilderness experience. I wasn’t exempt from such nor had I willfully created it. But there was more. I was impressed by the fact that the Nephites (ancient inhabitants of this continent whose account I was reading, who had fled Jerusalem at the time of Zedekiah to come to this land) “did not progress in their journey” and in fact, “tarried in the wilderness” longer than they needed to. Aha, now I was getting it. The Lord seemed to say, in these verses, that I could ‘leave’ the wilderness any time I was ready-ready to exercise my faith in a greater measure. The test was over but I was still hanging around the exam room. Instead of going a “direct course,” I had taken an unnecessary spiritual detour (42). What an appetizing platter prepared by a loving Father. I no sooner began to investigate some new ways of approaching my physical symptoms, while calling further upon priesthood help, when I began gradually to improve until I fully regained my emotional and physical health and vigor.This doesn’t mean all illnesses are delayed recoveries; it meant in this case, my health was to be restored as I increased my faith in that recovery process. Having a heart pressed, or de-pressed, tutored me in the word and love of the Lord in my individual circumstance. There have been other incidents or moments when the Lord has done similarly, as He promises, and dispersed the clouds of darkness for me as he did for Nephi, a prophet who lived on this continent, and others recorded in modern scripture (Alma 19:6; D&C 21:6). I am grateful for those impressions of the heart. Collectively, they remind me of another kind of press-even “the olive press.” See Part II.

me-photo-booth2

karenrose — Fri, 06 Feb 2009 21:47:58 +0000

James Ballou: Mormon "Soul Survivor"

karenrose — Fri, 06 Feb 2009 21:54:01 +0000

It is Our Choices and Not Circumstances That Define Us

[caption id="attachment_900" align="alignleft" width="150" caption="James"][/caption]

My youth was spent in my father’s home surrounded by drugs, violence, alcohol and depravity. I lived in the midst of people whose souls had been voluntarily sacrificed and knew only the search for earthly pleasure. This was my home until my father died as a result of complications caused by his lifestyle. I was 15. Some might consider that my formative years represented an almost insurmountable set of obstacles and that anyone raised in such circumstances might never be able to find God. But I had survived shootings, drug deals, abuse and neglect for a greater purpose.

If the circumstances from my childhood had the power to cause my soul to become irredeemable the adversary would have a perfect plan. But assigning a future to a child by simply exposing him to evil ignores the most powerful gift that God bestowed upon all of his children – the gift of CHOICE. In the end it was my willingness to exercise this gift combined with the eternal beneficence of Jesus Christ that enabled me to escape the life that my father had assigned to me. But the road to God was difficult.

After the death of my father I became ever more inward focused. I wallowed in self pity and self hate. In my selfish estimation there was no one that had ever or would ever suffer as I had. It was during this time that I blamed God for everything that had happened to me. I convinced myself that there was something about me that was so fundamentally unlovable that made my existence an affront to my Creator. Because of this, I derived no joy from even the most pure gestures or honest gifts. At the point that I felt myself completely succumbing to hate, pain and anger, I was thrown a lifeline.

The lifeline was offered with sincerity and without any reservations. It was presented freely and without preconditions. It touched a part of me that I had forgotten even existed. I was taught the truth of my existence and learned of my royal heritage. I came to realize that because of who my father was, my real father, I was a prince. I learned about the Plan of Salvation as taught in the Mormon faith (The Church of Jesus Christ of Latter-day Saints)--that I lived before this life, had a purpose and identity and mission, and that I would live after this life, if I chose to follow the Savior's plan.

This revealed knowledge of the gospel changed me. I began to let go of some of the anger and found many of the wounds from my past beginning to heal. It was at this point that the true miracle took place and I recognized the pure love of Christ. The balm of Gilead was applied to my damaged heart, and I began to feel love and give love for the first time in my life.

The healing process has taken more than twenty years and has not always been easy. I discovered the ability to love those who had wronged me and have sought forgiveness from those I had wronged. The power of the Redeemer’s sacrifice is manifested in my life and enables me to change not only my own life but to provide direction and hope for my posterity.

Like my father, I have sons who need my guidance and direction. But unlike my father I am able to pass on the gift of hope and love that comes from the restored Gospel of Jesus Christ (the LDS or Mormon faith) and my choice to embrace it. Because of His magnificent influence the damage caused so many years ago no longer has the ability to direct my choices. Instead my choices are the product of a desire to serve God and obtain my personal salvation.

By James Ballou, Author of Soul Survivor

www.SoulSurvivorStory.com

Coming to Really Know Jesus Christ

karenrose — Fri, 06 Feb 2009 21:54:53 +0000

I struggled with an addiction for over 20 years. After an endless cycle of repentance and half-measures, I learned of a 12-step program with a Christ-centered focus, called "Heart-to-Heart" (Welcome to Heart t' Heart). As I began to make my way through the literature, I was stunned by the very different picture that was being painted.

Here was the Christ I never dared dream could be real. A Christ that was not angered or even disgusted by my acting-out. A Christ that knew me in the pre-existence. A Christ that knows my potential now and in the future. A Christ that only needs my willingness in order to work a miracle in my life.

One of the tools of Heart-t-Heart is Writing. In particular, there is a process known as "Counselng with the Lord in Writing." I found this intriguing. I had never heard of such a concept before! As it turns-out, it is thoroughly scriptural in its origins. It has to do with eternal life. For eternal life springs from knowing God. And this practice of "counseling" with Him in writing is how I have come to know Him as a person and taste of His love.

The process is this: You keep a journal. In that journal you write "as if" you are speaking to the Savior in person. You write to Him about anything you feel is needful. Then, you write down what you feel from Him by way of reply. Perhaps this sounds strange, but it works, and I know we can grow in this gift. The words of Christ are promised to come to us through the influence of the Holy Ghost. Mormons believe in the power of this gift, given to those who are baptized into Church of Jesus Christ (Mormons) as they remain worthy of it, or return to worthiness through the repentance process. The Spirit of the Holy Ghost is felt more than heard as actual audible words. But if we take a leap of faith and make the attempt, before long we discover that His Voice is real.

This simple practice has yielded dramatic changes in my life! I can say I have come to know the Lord!

First Principles and Ordinances of Mormonism

Terrie — Fri, 13 Feb 2009 14:05:09 +0000

Mormons describe four important steps to becoming a member of God's kingdom, and they refer to these as the first principles and ordinances of the gospel. They form the foundation of a Mormon's relationship with God and Jesus Christ, and set the basis for his membership in the church. These principles are outlined in a document called, " The Articles of Faith." The Articles of Faith are thirteen core beliefs of the church. The first one states, "We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost." This is important for understanding the four principles, and is followed by statements on personal responsibility for actions and on the Atonement of Christ. The first principles are listed as the fourth Article of Faith. It states: "We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost." These principles are organized in the order in which they must be obtained. Each one builds on the others. The first principle is faith. Faith is believing in something you can't see and don't have physical proof of. Alma, an ancient prophet in the Book of Mormon, gave the classic sermon on faith. In it, he explained, "Now, as I said concerning faith-that it was not a perfect knowledge-even so it is with my words. Ye cannot know of their surety at first, unto perfection, any more than faith is a perfect knowledge. But behold, if ye will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yea, even if ye can no more than desire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words. (Alma 32:26-27) From Alma, we learn that even the smallest glimmer of faith-even a longing to believe-- is enough to begin with, and that we can use that hope or glimmer to begin the process of developing a personal relationship with God and with the Savior. The second principle of the gospel is repentance. Once we have faith and a strong love for God, we begin to feel a sorrow for all the things we did wrong before we gained our faith. This sorrow provides a starting place for repentance. The process of repentance involves a true sorrow for the sin, not just for the consequences of sin. Next, the person must make restitution for his sins, apologizing to all those who were hurt and trying to make things right as far as possible. The next step is to go to God, asking forgiveness of Him. Finally, the person must forsake the sin, never returning to it. If the sin is repeated, the process begins again until he has finally gained mastery over that aspect of his life. After he has gained faith and gone through the repentance process, he can begin to evaluate his life against the principles of the gospel. Once he has achieved a certain level of testimony and obedience, and has repented fully, he can be baptized. This is the third step of the four critical principles and ordinances. Mormon baptism follows the example of the Savior's own baptism, in that it is done by complete immersion. This immersion represents the death and resurrection of the Savior, as well as symbolizing a cleansing of the soul. The baptism must be done by a person who has the authority to do so, just as Jesus went to John the Baptist, who was authorized to baptize. During the baptism, the person makes covenants with God. A covenant is a two-way promise between man and God, with God setting the terms. He covenants to take on the name of the Savior and to keep the commandments of God. Mormons do not baptize anyone until the age of eight, since they must be old enough to be accountable for their sins and to understand what they've committed to do. The fourth step in this process is to receive the gift of the Holy Ghost. All people have the Spirit of Christ to guide them and can receive ministrations from the Holy Ghost. However, once the person has formally received the Gift of the Holy Ghost, he can have it with him at all times, as long as he's living worthy of it. This gift helps him to discern truth from falsehood, right from wrong, and safety from danger. This gift is administered by a worthy priesthood holder with the authority to give it. At the same time, membership in the Church of Jesus Christ of Latter-day Saints (often nicknamed the Mormons) is conferred. Other ordinances will occur in the members life, and of course, there are many other principles by which the Mormons live, but these form the foundation for all the others.

Questions & Answers about Jesus Christ

admin — Fri, 13 Feb 2009 18:56:28 +0000

This page contains links to a variety of questions people often ask about the Savior Jesus Christ. Check back each week for new questions and answers that will help you learn more about Jesus Christ and His ministry. What does the word "begotten" mean? We know Jesus Christ is the only begotten Son of the Father, but what does it mean, and why does it matter? Why don't Mormons wear crosses? Mormons don't wear the cross of Jesus--they carry it. Didn't God say not to add to His words? A scripture in the Book of Revelation seems to say we mustn't add to God's word? What does this mean for the Book of Mormon? Did Jesus Have Siblings? How Could Jesus Pray to Himself? The Bible shows Jesus praying. Who was He talking to if He is God? Why Did Jesus Get Baptized? If Jesus is perfect, why did He need to be baptized? Did Jesus Fight Satan for the Keys to the Kingdom? The Book of Revelation talks about a war between Jesus and Satan. What does it mean? What Was Jesus Like as a Person? What do the accounts of His life tell us about Him? What are the Four Cornerstones of the Mormon religion? Jesus Christ is the main cornerstone. What fills the other corners? Who is the First Comforter? Who did Jesus promise He'd ask God to send after the crucifixion? Who is the Second Comforter? Jesus mentioned two comforters to his apostles. One was the Holy Ghost. Who was the other one? What are the Living Waters? Jesus promised the Samarian woman at the well living waters. What are they?

What does the word "Begotten" mean?

Terrie — Thu, 19 Feb 2009 17:07:33 +0000

The Guide to the Scriptures defines "begotten" as:

To be born. To beget is to give birth, to procreate, or to call into being. In the scriptures, these words are often used to mean being born of God. Although Jesus Christ is the only child begotten of the Father in mortality, all people may be spiritually begotten of Christ by accepting him, obeying his commandments, and becoming new persons through the power of the Holy Ghost. (See Guide to the Scriptures.)

The scriptures teach that Jesus Christ was the only begotten son of God in the flesh. This means He was the only one of God's children to have God as His earthly Father, and not just the father of his spirit. His spirit was created first, making Jesus Christ very literally our elder brother, since his spirit was born before any others.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16)

Each of us is a child of Gd because He created our spirits. Our physical bodies result from our earthly parents. Jesus, however, had only one earthly parent. The Bible clearly explains the parentage of Jesus Christ. Mary, a mortal woman, is his mother, and God is His father. His Spirit, like everyone's spirit, was created by God, but his physical, mortal body contained the DNA of both God and Mary. There is ample evidence of Jesus' heritage as God's own Son. One early evidence came when Mary first learned of His impending birth. When the angel Gabriel told her she was to have a child, she said she was not yet married. The angel explained, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God." (Luke 1:35) This does not mean the Holy Ghost was Jesus' Father. The Highest would be the highest of the Godhead (composed of God, Jesus Christ, and the Holy Ghost.) This highest being was, of course, God. When Jesus Christ was baptized, God spoke from Heaven, saying, "This is my beloved Son, in whom I am well pleased." This was God's personal and public testimony that Jesus was exactly who He claimed to be-God's Son. Later in history, Jesus and God appeared together to Joseph Smith, the first Mormon prophet in modern times. Again, God introduced Jesus to Joseph as His Son. This duel heritage made possible many of the things Jesus did during his mortal ministry, most notably the atonement. He, like everyone else, inherited qualities from both His parents, and this gave Him both the ability to experience, and therefore understand, mortal challenges, as well as to be tested, but also to overcome death and live again.

Jeffrey R. Holland, a Mormon apostle, said, "This infinite Atonement of Christ was possible because (1) He was the only sinless man ever to live on this earth and therefore was not subject to the spiritual death resulting from sin, (2) He was the Only Begotten of the Father and therefore possessed the attributes of godhood that gave Him power over physical death, and (3) He was apparently the only one sufficiently humble and willing in the premortal council to be foreordained to that service." (Jeffrey R. Holland, "The Grandeur of God," Liahona, Nov 2003, 70-73)

Jesus, like other people who lived on earth, had His memories of His life before His birth, taken from Him. He had to regain it. Because He then had greater knowledge and ability in the gospel, he was tested and tried at a higher level than most. He passed each test, resisted every temptation, and endured every mortal trial placed before Him, dying as perfect as He was when He was born. As a result, He was worthy to take on our sins and atone for them.

Why don't Mormons wear crosses?

Terrie — Thu, 19 Feb 2009 17:25:50 +0000

Gordon B. Hinckley, a previous prophet of the Mormon church, was asked by a minister why there were no crosses on or in the Mesa, Arizona Mormon temple. He answered, "I do not wish to give offense to any of my Christian colleagues who use the cross on the steeples of their cathedrals and at the altars of their chapels, who wear it on their vestments, and imprint it on their books and other literature. But for us, the cross is the symbol of the dying Christ, while our message is a declaration of the Living Christ." (Gordon B. Hinckley, "The Symbol of Our Faith," Ensign, Apr 2005, 2-6) The Savior's death on the cross was caused by the acts of men. Jesus Christ allowed them to do this, because a voluntary laying down of life was one of the requirements for an atoning sacrifice. The Mormons honor the Savior for that, and understand the extraordinary pain, suffering, and abuse He willingly endured for us. The Mormons do have pictures of Jesus on the cross, which are used in teaching lessons, but they do not wear the cross as a decoration or jewelry. It was, after all, a terribly painful moment for Jesus Christ. Mormons also keep in mind the suffering of the Garden of Gethsemane. It was there that Jesus Christ actually took on Himself, voluntarily, the sins of the world, and suffered an agony we cannot even imagine. Selecting only the cross ignores the intense power of what happened in the Garden, and the sacrifice involved. The Savior, who had no sins of His own, and who could, therefore, have died without ever suffering the effects of sin, chose to take on not just a few, but every sin that had and would occur. Mormons honor and revere those critical moments in our eternal lives, but we prefer to focus our attention on the living Christ. Jesus Christ rose from the dead and lives even today, acting as our mediator, and loving us. So often, people focus so much attention on the death of the Savior, they seem to forget He once lives and He lives again. The resurrected Christ is proof that He really is our Savior. Marvin J. Ashton, a high-ranking Mormon leader, suggested part of our answer to this question is in the Bible, in the words of the Savior, Himself: Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. (Matthew 16:24-25.) Jesus suggested that the true measure of a Christian isn't his jewelry, but his actions. He asked us to take up our cross and carry it, not wear it. With this in mind, Mormons work hard to emulate the Savior's example throughout His lifetime on earth. They seek out ways to help others who are ill, as the Savior did. They feed the hungry. They honor their families, attend their meetings, and try to represent the Savior. When they are baptized, they take on themselves the name of the Savior, and this is a powerful responsibility. They take up His cross by wearing His name well and representing Him properly. Carrying His cross also means to teach others about him, even when they face ridicule, persecution, or even death. Most of us are not called upon to die for our faith, although some are, but all of us are called on to live for it, and that is how we carry our cross. While Mormons have great love for the sacrifices Jesus Christ made on the cross, they try to focus the major part of their life on living worthy of those sacrifices.

Didn't God say not to add to His word?

Terrie — Thu, 19 Feb 2009 20:50:25 +0000

People often question the Book of Mormon on the basis of the following scripture in the Bible:

For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: (Revelation 22:18)

Many readers interpret this verse to mean that after the Book of Revelations, the Bible is a closed canon. One problem with this is that the Bible had not yet been compiled. It was a loose collection of records and no one had yet gathered up the various writings and decided what would be included and what would not. Nor are they certain when the Book of Revelation was written, so it might not have been last. An additional problem with interpreting this scripture in this manner is that a similar warning is found in the Old Testament:

1 Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the Lord God of your fathers giveth you. 2 Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you. (Deuteronomy 4 in the King James version of the Bible)

So now, the reader has a problem. Do we tear out all the pages after Deuteronomy and declare them non-scripture? Of course not. We'd lose the entire New Testament and most of the Old Testament as well. If these scriptures don't indicate a closed canon, what do they mean? Let's take a look at the scripture in Deuteronomy first. It says, "Ye shall not add unto the word which I commanded." Who wrote the book of Deuteronomy? It is the teachings of Moses. Interpreting this literally would mean only the words of Moses count as scripture, and the Christian world does not believe that is all God had to say on the subject of religion. What Moses was saying, clearly, is that his listeners were not to teach anything beyond what he taught. He was the prophet and only he was entitled, at that time, to receive revelation from God for the entire church. He was cautioning them not to change or add to those revelations, since only he was entitled to do so, and then only under direction from God. Applying this same reasoning to the Book of Revelation, we see that Revelation contains the words of John the Beloved. He says, "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things..." Since the Bible had not been compiled at the time John wrote these words, he clearly referred only to his own book, the Book of Revelation. He again was telling us not to alter the word of God. Only a prophet can speak for God, and it is not our privilege to presume to take on that role without an official calling from God. God spoke to His children in the first days of the world, and He again speaks to them in the final days. We must never force God to stop talking to us, telling Him He can't say anything else now that the Bible is published. God cannot be limited by man. Each new prophet added to the volume of sacred literature. God spoke first to Adam, and each new prophet added onto the current volume of scripture. While there may have been some empty spaces, such as the time between the Old and New Testaments, God has always returned to continue His ongoing dialogue with the children He loves. The Book of Mormon predicted the day when people would attempt to prevent God from speaking and warned against it:

3 And because my words shall hiss forth-many of the Gentiles shall say: A Bible! A Bible! We have got a Bible, and there cannot be any more Bible. (2 Nephi 29) 8 Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore, I speak the same words unto one nation like unto another. And when the two nations shall run together the testimony of the two nations shall run together also. 9 And I do this that I may prove unto many that I am the same yesterday, today, and forever; and that I speak forth my words according to mine own pleasure. And because that I have spoken one word ye need not suppose that I cannot speak another; for my work is not yet finished; neither shall it be until the end of man, neither from that time henceforth and forever. 10 Wherefore, because that ye have a Bible ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written. (2 Nephi 29)

Mormons do not complain about God's gift of more words to us. We celebrate them and look forward to every new communication with Him.

Doc's Story: Relying on the Savior to Overcome Depression

admin — Mon, 23 Feb 2009 19:07:04 +0000

I have personally experienced a lifelong struggle with depression, which came to a head during my training as a physician in a pediatric residency. Basically, I came to the point where my own strength absolutely wasn’t going to cut it anymore. I was dragged into the psychologist and officially diagnosed with Major Depression, though I now recognize I had weathered several major depressive episodes before. I was referred to a Psychiatrist and started on anti-depressants. At that point in my life, I felt totally defeated. I wanted to be mentally strong. I didn’t want my secrets out. I didn’t want the prejudice. I felt this occurrence and diagnosis affirmed all the image problems I fought all my life. I felt like my medical career and dream was slipping away, now that the pretender was caught. On medication, thoughts of ending my life returned, again rebutted by the quandary in which I would leave my wife and 2 kids, should I pursue such a wrong but seemingly convenient course. Panic attacks and disaster scenarios raced through my mind. While this kept me from giving in to suicidal thoughts, It sure didn’t help my guilt. My weakness was now throwing my family’s future into turmoil. After several weeks of further confusion, I experienced something different. I actually found enjoyment in my old hobbies, In music, in joking around, in my children. I suddenly felt alive again, even though I had no idea previously, how dead I felt and for how long I had felt numb. I was eased back into clinical duty, with a couple of rotations with very understanding and supportive attendings, and my abilities grew. My performance improved, markedly. The workload was less intense, but I was moving and thinking a thousand times better. It was then that I began to see how counter-productive my fear of weakness had been. I felt like Moroni, a prophet in the Book of Mormon, whom God told “And because thou hast seen thy weakness thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father.” (Ether 12:37) This was so foreign to my previous mindset. I knew all about the wonders of God’s love, and what it meant to be born of God. I had witnessed the transformative power of the atonement. I had read the Book of Mormon, the story of Alma, many times. The power of that story was burnt into my soul. I loved it. I preached it for two years. It resonated with me. Yet, somehow, I didn’t really understand these doctrines. I wanted to be great on my own. I wanted to achieve on my own. I wanted to be admired, not pitied. I was proud, paradoxically in light of my poor self image. I wanted to face down my shortcomings. I was ready now to begin the real work of healing through the atonement, and truly understood my reliance upon him for strength. I came to a point where I was ready to accept any and all help needed. Over time, I have learned to see myself the way the Savior does, full of worth and potential. I have realized mistakes can be overcome. I have drawn strength to endure when the world seems to be collapsing around me. I have learned I am never alone.

Did Jesus Have Siblings?

Terrie — Mon, 23 Feb 2009 19:42:12 +0000

The Bible tells us that Jesus' mother would be a virgin at the time of her birth, so there would be no question of his true parentage-the child of a mortal mother and a divine Father. However, it does not specify that this was to be her status the remainder of her life. She was already engaged when she learned she had been chosen to be the mother of the Savior and Joseph learned he was to be that child's guardian. Although some Christians argue that Jesus' siblings were really the children of a much older Joseph from a previous marriage, the scriptures appear to suggest otherwise, because Jesus was referred to as God's only begotten Son, but Mary's first-born son. This distinction suggests Mary had other children after Jesus was born, but God did not beget any further children. In Matthew 13, we learn a little about Jesus' siblings. 55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 56 And his sisters, are they not all with us? Whence then hath this man all these things? 57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. Of course, we know Joseph was only Jesus' guardian, not His physical father, but the verses give name to four brothers and mention that he had sisters, using the plural form. Verse 57 also gives us a clue that all was not smooth in the home. Jesus mentioned that a prophet was without honor in his own home, suggesting Jesus' brothers, at least, did not recognize His divinity. John 7:5 states this more plainly: For neither did his brethren believe in him. This is further suggested by the fact that when Jesus was dying, he placed his mother in the care of an apostle. Had his brothers been present, and supportive of His mission, they would have been the ones to care for her. Happily, we also see that after the Savior's resurrection, his brothers repented and became what we now call Christians. James, in fact, rose to an important place in the church, after seeing his resurrected brother and penned one of the books of the Bible. After that, he was seen of James; then of all the apostles. (1 Corinthians 15:7) It is likely this James replaced the other apostle, also named James, who was the brother of John and killed by Herod Agrippa. We know Jesus' brother became an apostle through Paul's epistle to the Galatians: "But other of the apostles saw I none, save James the Lord's brother." (Galatians 1:19) His brother Jude also wrote an epistle that is preserved in the Bible, and he identifies himself as Jesus' brother: Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: (Jude 1:1) Scholar Gerald N. Lund adds, "Nothing more is recorded of Simon and Joses in the New Testament, but an ancient tradition, preserved for us by the early church historian, Eusebius, states that Simon later became bishop of the church in Jerusalem and was finally crucified in the Roman persecutions under the emperor Trajan." Sources: Carlfred B. Broderick, "The Brothers of Jesus: Loving the Unbelieving Relative," Ensign, Mar 1987, 50 Robert J. Matthews, "Mary and Joseph," Ensign, Dec 1974, 13 Richard Lloyd Anderson, "The First Presidency of the Early Church: Their Lives and Epistles," Ensign, Aug 1988, 16 Gerald N. Lund, "I Have a Question," Ensign, Sept. 1975, 36-37

What Did Jesus Teach About Charity?

Terrie — Tue, 24 Feb 2009 15:36:11 +0000

Mormons frequently define charity as the pure love of Christ, quoting the Book of Mormon prophet Mormon. They teach that when they serve others, they are also serving God, and they turn to the example of the Savior in deciding how to serve others. During His mortal ministry, Jesus Christ was asked which commandment was the greatest or most important. He answered, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets." (Matthew 22:37-40) For the Savior, love and charity were identical. All of His acts of charity were done not from a sense of duty, but from a deep feeling of love for all He encountered. He didn't limit His service to His friends, although He served His friends as well. He didn't limit it to those who were wealthy or middle class. He didn't even limit it to those who were worthy, in the world's eyes, of charity. We can best learn how the Savior felt about charity by observing how He treated others during His ministry. One day the scribes and Pharisees brought to him a woman who had been caught in the act of adultery. They reminded him the law required her to be stoned and asked what He thought they should do. Their goal wasn't to seek advice, but to trap Him. However, He acted exactly as He would have if the motive had been pure. The world couldn't influence how He treated others. He knelt down, writing in the dirt as if He hadn't heard them. They continued to ask and He responded, "He that is without sin among you, let him first cast a stone at her." (John chapter eight) Chastened, the men began to leave. When Jesus and the woman were alone, He asked her if any accusers remained, and she said they had not. He gently told her he didn't accuse her either-but warned her not to sin again. This is one of the more powerful examples of the Savior's charity. He rescued her from humiliation and death, preserved a certain amount of dignity by refusing to judge her worthiness for his act of service, and counseled her on how to avoid the same problem in the future. One day a blind man called out to him for help. The man had been advised by others not to bother Jesus. After all, he was only a blind beggar, not someone "important" by the world's standards. However, Jesus heard him and called the man to him. He asked how he could help, and the man asked for his sight. Jesus not only restored the man's sight, but sent a clear message to those who had deemed him unworthy of the Lord's charity. He told the man it was his own faith that had healed him. This man, seemingly unimportant, had possessed sufficient faith to heal himself, and this certainly sent a gentle rebuke to those who had dismissed him as being unimportant or unworthy of notice. The Savior's charity always helped people learn to respect themselves because of the way he treated them. Everyone received his respect. It removed roadblocks and rewarded them for their own efforts when possible. It pointed them in the direction of a better life. His charity also addressed small but immediate needs, such as feeding the multitudes because they were, at that moment, hungry. Every person in the multitude was fed. Although it was not the primary purpose for telling this story, Jesus told a parable about a rich man who lived in an elegant home. Outside his gates lived a beggar named Lazarus. (Notice Jesus names the poor man, but doesn't bother to name the rich man, even though the story is mostly about the rich man.) The wealthy man doesn't do anything to serve or help the beggar, who was in need of food and medical care. When both men die, it is the poor man who receives the reward, and the rich man suffers eternal punishment, which he, naturally, finds upsetting. When he asks that Lazarus be sent in to serve him and help him feel better, Abraham says, "Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented." The Savior made clear in this parable that a person who refuses to serve others and to practice charity can't expect to receive charity for himself when it's needed. King Benjamin, a Book of Mormon prophet, taught this type of Christlike service to his people and warned them against unrighteous judgment in deciding whom to serve:

17 Perhaps thou shalt say: The man has brought upon himself his misery; therefore I will stay my hand, and will not give unto him of my food, nor impart unto him of my substance that he may not suffer, for his punishments are just- 18 But I say unto you, O man, whosoever doeth this the same hath great cause to repent; and except he repenteth of that which he hath done he perisheth forever, and hath no interest in the kingdom of God. 19 For behold, are we not all beggars? Do we not all depend upon the same Being, even God, for all the substance which we have, for both food and raiment, and for gold, and for silver, and for all the riches which we have of every kind? (Mosiah 4)

We see, in the examples of the Savior's service, that He lived according to this same belief. The greatest example of the Savior's feelings about charity, of course, is found in the final days of His life, when He took upon himself our sins in the Garden of Gethsemane and in the Garden of Eden. Although He lived a perfect life, he suffered for every person who ever lived, worthy and unworthy alike, and those who deserved help and those who brought their misery on through their own choices. He made no distinctions. He loves all of us equally, and suffered for each of us individually.

The world in which we live would benefit greatly if men and women everywhere would exercise the pure love of Christ, which is kind, meek, and lowly. It is without envy or pride. It is selfless because it seeks nothing in return. It does not countenance evil or ill will, nor rejoice in iniquity; it has no place for bigotry, hatred, or violence. It refuses to condone ridicule, vulgarity, abuse, or ostracism. It encourages diverse people to live together in Christian love regardless of religious belief, race, nationality, financial standing, education, or culture. (Howard W. Hunter, "A More Excellent Way," Ensign, May 1992, 6)

demas

karenrose — Tue, 24 Feb 2009 20:59:38 +0000

My Jerusalem Garden Tomb Experience: Witness of the Resurrection

admin — Tue, 24 Feb 2009 20:59:51 +0000

The Garden Tomb in Jerusalem was found not long ago. It is located right across the street from Golgotha, the place of the skull. The skull is clearly visible in the side of the hill today. My guide said that Romans always crucified at street level so passersby would have to look into the eyes of those crucified, see their suffering, and be less likely to commit a crime that warranted that fate. So it is most likely that Jesus was not crucified at the top of the hill as goes the hymn and common belief, but at street level which today is quite a bit lower than is visible. A part of the garden overlooks Golgotha across a narrow street, a place where tour buses park today. There is posted an old photo that shows the bottom of the skull more prominently, but it takes no imagination to see the eyes and nose of a skull today, small caves in the side of the rock hill. Scriptures reveal that one had to "stoop" to get into the tomb where the body of Jesus was laid. Today you can walk right into it. But look closely at the lower sides of the entry opening and you will see that they are smooth up to the height of the nearby round stone, and rough carved above that 'stooping' height. Near to the tomb's entry is a round stone, smaller than I had envisioned, about three feet high if that, but thick and very heavy. There is a slot beneath the tomb's entry where such a stone could have been placed and rolled back or forth to get into the tomb. The stone that is there today was found at a nearby tomb. You would have to stoop to get into a hole covered by that stone. Jewish tombs near Jerusalem in those days were three connecting rooms. The one entered into is where the family mourned (except on Saturday Sabbath.) There is a room where the body was laid, and another, all adjoining with no walls, where the "bone box" was placed. After the flesh was decayed the bones would be put in the bone box so the tomb could be used again, perhaps many times. At this tomb, tourists line up and walk in a circle around the mourning room only, snapping photos as they go, dozens or even hundreds of people in line behind. Steel bars block entrance into the other two rooms but they are easily seen into. My guide told me that Roman soldiers had to be at least 5 feet seven inches tall to qualify for service in Jerusalem and area because the average height (if I remember correctly) of the Jews in those days was 5 feet five inches. Roman rulers wanted their soldiers to tower over the Jews. My guide said that Jesus was known to be taller than the Roman soldiers. The place where the body is laid is carved in rock sort of like a raised bed, with one end being raised higher like a pillow to place the head of the body on. In this particular tomb at the place where the feet would have been laid, a notch has been carved into the rock. The notch would allow to be laid uncurled a body that was six feet two inches tall! Folk lore? Maybe, but I saw the notch for myself. And when I went back a second time and found nobody there I entered the tomb with my wife and one other woman from my tour group. While we were inside someone closed the door to the tomb. There I was, an American almost alone in a foreign land. Not far from where I was, tanks were rolling into the Gaza Strip and people were dying. Overhead, warplanes were frequently heard that day over Jerusalem, headed for Gaza. Everywhere there were people, male and female, some in uniform some not, carrying loaded rifles and automatic weapons. I had already witnessed a gun battle. And I was shut inside a tomb! Can you imagine what I felt? No, I don't think you can. I felt warm, I felt safe, I felt comfortable as I pressed my back into the rough stone; it seemed to yield to my weight. I wanted to never leave, ever! It was not long before the Spirit of God fell upon me so powerfully that I will bear undeniable witness for the rest of my life that the Garden Tomb in Jerusalem is the place of the first Resurrection! On the door to the Garden Tomb is a sign that reads: "He is not here for He is risen." Yes, He is risen. And I also know that He visits Jerusalem sometimes... This is a true story. I lived it myself, it happened to me a few weeks ago as I write this, in the Spring of 2008. It could have happened to you. If it inspires you to greater service to your Lord and Redeemer, a more powerful testimony that He lives, and a greater love for the rest of us who share your turn on earth, feel free to share this story and link to Christ.org with your friends of all faiths. Jesus IS risen!

demas1

karenrose — Tue, 24 Feb 2009 21:00:43 +0000

How Could Jesus Pray To Himself?

Terrie — Wed, 25 Feb 2009 00:27:55 +0000

This is a question often asked by Christians who read the Bible thoughtfully. Members of the Church of Jesus Christ of Latter-day Saints, sometimes called Mormons, have a solid answer to this question, which is a very good question. It is answered in response to those who have been taught there is only one God and that they are not the fully distinct beings which the Mormons teach of. When Joseph Smith was fourteen years old, he went into the woods near his home to pray. He had been trying to decide which church to join, and had read in the Bible that if someone needed wisdom, he could ask God, and God would answer him. He had decided to do just that. As he prayed, a bright light descended from Heaven and stopped above him. In it, he saw two personages. The first one pointed to the other and said, "This is my beloved Son. Hear Him." The speaker was God the Father, and He was introducing His Son, Jesus Christ. From this vision, which eventually led to the restoration of the Savior's complete church to the earth, Joseph learned that God and Jesus were separate beings. Once a person realizes that Jesus was not likely to be praying to Himself, he can read the New Testament again and realize the Bible is very clear on this subject. The trinity was canonized in the fourth and fifth centuries after meetings in which religious leaders worked out an agreement, changing the minds of a few who disagreed and expelling those who refused to back down. It was not taught in the Bible at all. Even among those who believe in it, there are differences of opinion as to what it means, but it is often used to illustrate how Mormons and other Christians are different. Let's look at a few of the scriptures talking about this subject and which are often presented to Mormons: One scripture sometimes used by people who accept the trinity is John 14:7: 7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him." Some Christians feel this proves God and Jesus were the same person. However, reading the verse in context demonstrates this is not at all what the Savior was saying. In verse 10, Jesus says, "Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works." Here, Jesus Christ clearly says he isn't speaking for Himself, but for God, and it's God doing the works, not Him. This makes it very clear they are separate beings. Jesus promises to pray to God to ask God to send a comforter to His apostles when He's gone, something that would not be necessary if they were the same person. But in verse 20, we learn exactly what Jesus means when He talks about being in the Father: "At that day ye shall know that I am in my Father, and ye in me, and I in you." If the previous verses had the meaning that "I am in my Father" meant they were the same person, then the next phrase, "And ye in me, and I in you" would mean the apostles were also the same person as Jesus, making it far larger than a trinity. Jesus uses similar phrasing often, instructing the apostles to be one with each other as He is one with His Father. What He meant, obviously, was to be completely unified in love, doctrine, and purpose. The testimony of Stephen is even more clear about the separateness of Jesus and God: "But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God." (Acts 7:55-56) Dallin H. Oaks, a Mormon apostle and a scholar, said:

In common with the rest of Christianity, we believe in a Godhead of Father, Son, and Holy Ghost. However, we testify that these three members of the Godhead are three separate and distinct beings. We also testify that God the Father is not just a spirit but is a glorified person with a tangible body, as is his resurrected Son, Jesus Christ. When first communicated to mankind by prophets, the teachings we now have in the Bible were “plain and pure, and most precious and easy” to understand (1 Ne. 14:23). Even in the transmitted and translated version we have today, the Bible language confirms that God the Father and his resurrected Son, Jesus Christ, are tangible, separate beings. To cite only two of many such teachings, the Bible declares that man was created in the image of God, and it describes three separate members of the Godhead manifested at the baptism of Jesus (see Gen. 1:27; Matt. 3:13–17). In contrast, many Christians reject the idea of a tangible, personal God and a Godhead of three separate beings. They believe that God is a spirit and that the Godhead is only one God. In our view, these concepts are evidence of the falling away we call the Great Apostasy. (See Dallin H. Oaks, “Apostasy and Restoration,” Ensign, May 1995, 84.)

So the answer to your question is that He did not pray to Himself, which would indeed be an odd thing to do. He prayed to His Father in Heaven, just as we do, and as He taught us to do.

keith

karenrose — Wed, 25 Feb 2009 01:42:58 +0000

keith2

karenrose — Wed, 25 Feb 2009 01:44:00 +0000

In the Lord's Due Time: Finding My Faith

karenrose — Wed, 25 Feb 2009 01:44:17 +0000

[caption id="attachment_1009" align="alignleft" width="118" caption="Keith Brown"][/caption] In Jeremiah 29:11-13 we read these words:

For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart.

On March 10, just a a few short days from now, I will celebrate eleven years as a member of the Church of Jesus Christ of Latter-day Saints. I actually began investigating the Church in late 1980. I had seen several television commercials about the Church of Jesus Christ of Latter-day Saints, and each one normally ended with how one could obtain a free copy of the Book of Mormon. I have always had a love for books and was always on the watch for any new book of interest that I might be able to add to my small library. Having no knowledge of the Church of Jesus Christ of Latter-day Saints and having never heard of or seen a copy of the Book of Mormon, I thought that this might be an interesting addition to my library, and besides it was at the right price--free! What I later found out is that the commercials failed to mention one minor detail. Nothing that I can recall was ever mentioned about the fact that two young men, riding bicycles, dressed in suits would personally deliver the free Book of Mormon. I later learned that these young men were missionaries for The Church of Jesus Christ of Latter-day Saints. The day the missionaries arrived at my parents' home where I was then living, I invited them in and had a brief conversation with them. I found that some of what they had to say was of some interest to me. I invited them to return again in a few days when I had more time to sit and talk with them and continue with our conversation. Time went on and after having met with the Mormon elders or missionaries for about 5 months, I decided to leave home and join the United States Navy in March 1981. I thanked the missionaries for taking the time to visit me and teach me about what The Church of Jesus Christ of Latter-day Saints believes and teaches, and promised that I would continue to investigate the Church and its teachings at a later time. At that time, I had only read a few passages from the Book of Mormon and though I had found what I read to be of great interest, I placed the book on the shelf in my library thinking that it would make a good reference book. I thought that perhaps I would return to read its pages some day. Moving forward now in time, I found myself in San Diego, California where I attended basic training, my first "A" school in electronics, and was eventually assigned to my first ship, the U.S.S. Jouett CG 29. One day while on liberty from the ship, I came across a small bookstore. Being a lover of books, I decided to go in and take a look around to see if I might find anything of interest. I did not realize at first that it was an LDS bookstore, but it didn't take long to figure out. I distinctly remember on that visit I purchased several things to include another copy of the Book of Mormon and a set of conference tapes. I would love to tell you that I went back to the ship and spent time listening to the conference messages and reading the Book of Mormon, but that is not the case. In fact, I tucked the tapes and the Book of Mormon neatly away thinking that I would get back to those some day. In addition to the conference tapes and the Book of Mormon, I bought several other books. The title of one of the books particularly caught my attention that day for whatever reason. The title of the book is "In The Lord's Due Time." I still have that book in my personal library. I did not at that time stop to notice who the book was written by or even what the book was about. I would later come to realize that the book was written by a Black Brother of the Church by the name of Joseph Freeman. Brother Joseph Freeman was the first Black to receive the Priesthood following the 1978 Revelation. I thought that was interesting and wondered what was meant by receiving the Priesthood and what exactly a revelation is. Like the other materials that I purchased that day, I put the book away intending to further research the matter at a later time. As years went on, I decided to begin studying for the ministry. The Baptist church that I was attending while stationed in Norfolk Virginia had its own Bible College, so I enrolled and began preparing to one day become a Baptist minister. During my course of studies I heard, read, and learned many negative things about the Mormon Church and why one should not join it. I became very well acquainted with anti-Mormon materials through media resources such as video tapes, cassette tapes, newspapers, magazines and the like. For a time, I even communicated through letters with people who had at one time been members of the Church and for one reason or another had left the Church. Though I will admit that some of the negativity sounded interesting, I could not believe that the Mormon Church was as bad as some folks where proclaiming it to be. I reflected upon the things that the missionaries and I had discussed in earlier years and came to the conclusion that there had to be more to the story and that there had to be some evidence of truth in what the missionaries had taught me. In short, I determined in my mind that I would seek after the truth and ignore all of the negativity. Let us move forward in time once again. The year is now 1997, and I found myself stationed at a NATO command in Keflavik Iceland. One day, as I was surfing the Internet in my room, I decided to do a search on the Mormon Church out of curiosity just to see what I might find. I found a link for the Church News and decided to check it out. I later found an email address and decided to send an email to the newspaper inquiring as to the cost of sending a subscription to the newspaper to an overseas location. I received an email back from one of the editors of the newspaper at that time whose name was Doug Osborn. In his email he inquired as to what I was doing in Iceland and what my interest was in the Mormon Church. I sent an email back stating that I was serving in the United States Navy and that I was merely interested in reading about what was going on in the Mormon Church at that time. He emailed me in response and said that he thought that was interesting, and then he added, "Please do not be upset with me, and I hope you do not mind, but I have contacted the local missionaries in your area and have asked them to contact you". Partially thinking that I was on a secure NATO base and that the chances of the missionaries being able to locate me was slim to none, I wrote back stating that would be fine. A few days later my telephone rang. I answered the phone and who do you suppose was on the other end of the line? You guessed it, a missionary from The Church of Jesus Christ of Latter-day Saints. My first question was regarding how he obtained my telephone number. He replied that it was really quite easy, "I just called the operator and she gave it to me." My thoughts were, "Well so much for security!" I gave them my address and invited them over. To make a long story short, I met with several groups of missionaries over the course of about a year. We had many wonderful conversations and discussions about The Bible and the Book of Mormon. At times they were asking me where I found certain xcriptures and would make notes of them. At other times they would call me and tell me that they found another investigator that was also Baptist; they asked how I would handle answering certain questions that their investigator had. It became a great teaching and learning experience for each of us. Finally, in January 1998, I told the missionaries that I appreciated everything that they had taught me and that I would not make a final decision about being baptized until after I had read the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price in their entirety. I believe that the Lord had a hand in that as well as I believe that I was inspired to develop a 40-day reading schedule to complete all of the reading. For the very first time, a little over 17 years after my initial investigation of the Church, and for 40 consecutive days prior to my baptism, I read the Book of Mormon in its entirety, followed by the Doctrine and Covenants, and the Pearl of Great Price each in their entirety. Having completed all of the reading, I returned to Moroni's promise as recorded in the Book of Mormon in Moroni 10: 3-5:

Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts. And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things.

After reading those words I knelt beside my bed and asked the Lord to let me know if these things were indeed true. I received my answer, called the missionaries and on the evening of Tuesday, March 10, 1998, I was baptized and became a member of the Lord's true Church, The Church of Jesus Christ of Latter-day Saints. The rest, as they say, is history with all things being fulfilled and accomplished according to the Lord's plans and in His due time.

Why Did Jesus Get Baptized?

Terrie — Wed, 25 Feb 2009 13:35:46 +0000

God commanded everyone to be baptized. During the baptismal process, we are cleansed of our sins and we also make covenants with God. These covenants are two-way promises we make between ourselves and God. This is a preparatory step towards becoming a member of the Savior's church. Some have wondered why Jesus Christ was baptized if He had no sins of which to repent, and of course, it was His own church. As we can see above, there are several additional reasons for baptism, beyond remission of sins. Obedience to God's commandments is critical. Jesus is God's Son, and as a perfect mortal man, He kept every commandment of God. By necessity, this would include baptism.

13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. 16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (Matthew 3, KJV of the Bible)

By choosing to be baptized at the start of his mission, He set an example for us to follow. We learn that no one is exempt from the commandments of God, not even the Savior. If He needed to be baptized to "fulfill all righteousness" then surely we do as well. Every member is also required to covenant with God. Even though Jesus had committed to his special mission prior to his mortal birth, He, like all others, took the opportunity to make or renew covenants with God. As He was just beginning His mission, this was important. He signified publicly that He was committed to honoring the promises He had made to His Heavenly Father, and it also gave Him access to God's portion of the covenant. The Book of Mormon prophet Alma outlined the elements of the covenant we make with God. He taught that when we're baptized, we covenant to become a member of the Savior's church, to bear one another's burdens (take care of each other), stand as a witness of God, and to keep the commandments. Each of these were important portions of the Savior's ministry, and at the moment of His baptism, He re-committed Himself to do them. The Savior simultaneously received the promises God makes with us at our baptism. These promises are dependent on our actions. If we keep our share of the covenant, God must keep His share. If we choose to neglect the covenants we made, God is not bound to fulfill His portion. God's portion is to forgive us for the sins we commit during our lifetimes, give us the gift of the Holy Ghost to be with us at all times if we're living in a way that is worthy of the companionship of the Holy Ghost, to bring us forth at the First Resurrection, and to allow us to enjoy eternal life. These blessings were the Savior's as well if He honored His mission. This baptism also provided an opportunity for God the Father to bear testimony of the divinity of the Savior. He spoke from Heaven, proclaiming Jesus to be his Son, and expressing His pleasure at how the Savior had lived His life to this point. The Holy Ghost also appeared, which placed all three members of the Godhead at the baptism. This testified to the people who were present that Jesus really was God's literal Son and was divine in nature. It demonstrated the separateness of each member of the Godhead. Jesus' baptism teaches us the importance of learning about the life of the Savior and then modeling our lives after His. As we observe how He kept the commandments, treated others, and made decisions, we can better understand what is required of us. We learn from His baptism how our own should be performed-by immersion and by a person in authority to do so. It was the Savior's first public step in His mission to teach by example.

Did Jesus Fight Satan for the Keys to the Kingdom?

Terrie — Wed, 25 Feb 2009 15:28:30 +0000

The Book of Revelation tells us of a terrible time in Heaven when harmony was temporarily destroyed by a terrible event. In order to answer the question, you must understand the events that led up to it.

"And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him" (Rev. 12:7-9).

This war in Heaven took place before the creation of the earth. Mormon beliefs teach that all of us were first created as spirits by God the Father. Jesus was the first Spirit created, and since we are all God's children, this makes Jesus Christ our oldest brother. After our spirits were created, we lived with God in the Premortal World (in Heaven) for a time. We didn't have bodies, but we had our spirits, and so we had personality, talents, and the ability to make choices for ourselves. Just as it is on earth, some of us were dedicated to keeping the commandments, and others were less dedicated. After a while, we reached the limits of our ability to progress. After all, it was somewhat easier to decide to follow God when He was right there with us. We needed to leave home, as does any child, gain a body, and have new challenges. We needed to learn about faith. Could we find our way back to God when our memories of our premortal life were removed? For this reason, God told us He was going to have an earth created for us, where we would go to live without His physical presence. We'd have to find the truth, be willing to accept it, and then keep the commandments. In time, if we demonstrated our love and devotion to God, we could return home. However, the laws of justice required us to live perfect lives to return, which would not be possible. For this reason, God's plan included a Savior, someone who would do for us what we couldn't do for ourselves, and who would do it voluntarily. This is where the conflict began. God asked who He should send. Lucifer wanted the job. He said, ""Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor" (Moses 4:1). [The Book of Moses is found in the Pearl of Great Price, a book of sacred scripture in the Mormon religion.] There was a problem with Lucifer's plan. It overthrew God's plan, because it took away our agency-our right to choose. In Lucifer's plan, he would control every step we took, every thought we had. He would make all our choices for us, reducing us to mere puppets or robots. We would certainly live perfect lives, and we'd all make it back home, but what would be the purpose of the journey? There would be no test and no effort on our own part, and so it would be a meaningless exercise. Lucifer was not doing this out of love for us. He only wanted the honor and glory. He wanted to be higher than God and he expected us to worship him for his contribution to our eternal lives. Fortunately for us, there was another who understood and loved the gospel better than Lucifer. Jesus Christ, God's firstborn Spirit Son, offered to be our Savior. He understood the need for agency, and so He was willing to allow us to make mistakes if we chose to do so. However, he would live a sin-free life and then offer Himself as a sacrifice for our sins. He wanted no glory or honor for this, preferring it all go to God. Jesus' offer was made entirely from love-love for us, and love for God. His offer required great suffering on His part; Satan did not offer to suffer for us. Agency was at the center of battle, and God had given us agency from the moment our spirits were created. The biggest decision of our lives was made at that moment. We had to choose whether to follow God's plan, and accept Jesus as our Savior, or whether we thought we could circumvent the plan and let Lucifer do all the work for us. One third of the spirits in Heaven chose what they thought was the safety of Lucifer's plan. Because Lucifer fought to overthrow God and His plan, he was cast from Heaven. His followers were cast out with him, denied the right to come to earth because they were unwilling to do it properly. This began the war. Lucifer was angry, as were his followers. They are indeed allowed to walk the earth, but not with bodies, and not with the privileges and blessings of mortal life. They continue to battle for our eternal lives, working hard to tempt us and discourage us. They want us to deny God and forfeit our right to return to live with Him, so they could claim us. They are miserable, and they're determined that we should be as miserable as they are. Jesus and Satan did not battle for the keys to the kingdom. God remained in charge. Lucifer could not be given the keys because only God held the keys and only He could give the keys. He would not sacrifice us for Satan's plan, so He would not have turned them over to Lucifer. Satan battles to take away our eternal lives, but the keys of the kingdom are entirely safe.

What Was Jesus Like as a Person?

Terrie — Wed, 25 Feb 2009 22:11:13 +0000

Jesus Christ was perfect, and by studying what type of person He was, we can shape our own lives to be more like His. One quality we see throughout the limited accounts we have is that Jesus was very focused on the needs of others. He noticed needs even when those in need didn't openly ask for help and was always prepared to help, regardless of how tired he was or how busy. Let's look at a few examples from His life to see what sort of person he was. Obedient Perhaps the most important quality Jesus demonstrated was obedience to His Father in Heaven. This obedience was borne out of love, both for God and for us. He demonstrated that obedience every day of His mission, including the day He was baptized. When Jesus approached his cousin, John the Baptist, about being baptized, John was hesitant. He knew baptism was, in part, for the remission of sins, and Jesus had lived a sinless life. However, Jesus explained to him that baptism was a commandment and He needed to obey it. Even though it might not have been necessary for Him, He chose not to make an exception of Himself, and kept every commandment, even those designed for those of us who were less perfect. The extent of His obedience was tested just after His baptism, when Satan tried to tempt Him into sinning, effectively ending His mission before it began. Without success, Satan taunted Jesus to turn rocks into stone because He was hungry. He then tried to convince Jesus to jump off the top of the temple and command angels to save Him, in order to prove He was who He said He was. This was to use pride as a temptation. Finally, he offered Jesus power and glory if he'd worship Satan instead of God. Jesus easily refused all three, ordering Satan to leave. There were no rewards or worldly honors that could sway Him from His purpose. Love of Children The New Testament tells the story of a group of parents who brought their children to see Jesus. They arrived late, however, and Jesus had already put in a very long day. His apostles told the parents to leave, because Jesus was tired. Jesus overheard them and asked the children to come to Him, despite His tiredness. It is likely he thought ahead to how hard it was going to be to live as a Christian in the difficult years ahead, and knew they would find it easier if they'd spent time with Him in person. He took some extra time to help them grow up Christian. Throughout His ministry, Jesus talked about children and warned people to treat them well and to care for them, physically and spiritually. Humility The Savior had every reason to be proud of the enormous task He had undertaken and the tremendous sacrifices that would occur. He never demonstrated that in His life or in His teachings. From the premortal moment when He offered himself to God's service, to the end of His life, He continued to give the praise to God, understating His own role in our eternal salvation. He often asked people to give the honor to His Father, and explained that He did nothing of Himself, but simply did what God asked Him to do. Compassion and Love When John the Baptist, Jesus' cousin, was beheaded, Jesus grieved. He took a ship away from the people to a deserted place to be alone, but His followers learned where He was and went after Him. Putting aside His grief, He took compassion on them and began healing their sick. Finally, after a long day, the disciples wanted to send everyone away because there was no food there, but Jesus performed a miracle and fed them before they left. Only then, after everyone was cared for and healed did He finally go off alone to pray. Jesus set an example of compassion and sacrifice. He never turned people away who really needed Him, even in His greatest hours of sadness. Sacrifice The greatest example of the Savior's character came in the final days of His ministry, when He did what He came to do. He went into the Garden of Gethsemane, and for the first time in His life, experienced all the pain and agony of sin, magnified over anything we could feel, because He took on Himself the sin of every person who ever lived or would live on the earth. This was so painful He had to be sustained by angels at times, and he sweated blood. M. Russell Ballard, a Mormon apostle, said, "The picture we often see of the Savior kneeling in the Garden of Gethsemane can't begin to help us understand what the Savior endured that day for us, the day He took on our sins and began the process of becoming our redeemer. He endured a pain greater than any of us can imagine, and He did it alone. His friends were asleep. His earthly family wasn't there. His Father in Heaven withdrew and did not-could not for our sakes-intercede. This was something the Savior had to do alone, just for us, without help, and He did. He could have stopped it. He could have turned away from the pain and suffering, and gone back out into the world, but He didn't. He stayed and gave us the redemption from our sins. President Hinckley said, "He lives, the Savior and Redeemer of all mankind, whose Atonement came as an act of grace for the entire world. ... He has done for us what we could not do for ourselves. He has brought meaning to our mortal existence. He has given us the gift of eternal life. ... God be thanked for the gift of His Son, the Redeemer of the world, the Savior of mankind, the Prince of Life and Peace, the Holy One" ("A Testimony of the Son of God," Liahona and Ensign, Dec. 2002, 4-5). What was the Savior like as a person? He was everything Heavenly Father is, and everything Heavenly Father wanted Him to be. He was kind, hard-working, compassionate, obedient to His Father, thoughtful of His earthly family, and completely focused on doing good every moment of His day. He lived a life that all of us can emulate as we strive to become more God-like and Christ-like in our own lives.

What is the Second Comforter?

Terrie — Thu, 26 Feb 2009 21:00:30 +0000

Before Jesus' death, he reassured His disciples: "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." A few moments earlier, however, He had referred to another comforter:

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18 I will not leave you comfortless: I will come to you. (John 14)

Who was this second comforter? Joseph Smith received the answer to this question through revelation. "Now what is the other comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter [the promise of eternal life], he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face. ... "(HC 3:381.) (Quoted in Ivan J. Barrett, "'He Lives! For We Saw Him'," Ensign, Aug 1975, 17) We can tell this comforter is not also the Holy Ghost. The Holy Ghost was not given to them until the Savior died, but Jesus told the disciples they already knew this comforter because he dwelt with them. It is Jesus Himself who will serve as the second comforter. The Holy Ghost guides us through this life, but after our death, we can have the privilege of living in Jesus' presence and being taught by Him directly. When we need comfort then, we can go directly to the Savior. However, we need not wait until death to receive the Savior's comfort. Jesus promised His disciples, in verse 18, "I will not leave you comfortless: I will come to you." David A. Bednar suggested how this could work in our daily lives:

Let me suggest that one of the ways whereby the Savior comes to each of us is through His abundant and tender mercies. For instance, as you and I face challenges and tests in our lives, the gift of faith and an appropriate sense of personal confidence that reaches beyond our own capacity are two examples of the tender mercies of the Lord. Repentance and forgiveness of sins and peace of conscience are examples of the tender mercies of the Lord. And the persistence and the fortitude that enable us to press forward with cheerfulness through physical limitations and spiritual difficulties are examples of the tender mercies of the Lord. (David A. Bednar, "The Tender Mercies of the Lord," Liahona, May 2005, 99-102)

We can find great comfort in knowing the Savior loves us and understands us. Because He lived here on earth, and experienced the trials of an earthly existence, He can understand the various challenges we face in our lives. He had brothers who chose not to believe He was the Savior initially. His earthly guardian, Joseph, died prior to the start of His mission, and according to tradition, may have died when Jesus was somewhat young. He was disliked and mistreated. He became ill, tired, and hungry. He knows the challenges we face in our lives and when we go to Him for comfort, we are assured of a listening heart that really understands. Having taken on Himself our sins, He also knows just how painful they are. The Savior is a wonderful comforter to help us both in this life and the next.

What are the Living Waters?

Terrie — Fri, 27 Feb 2009 14:56:04 +0000

When Jesus Christ was in Samaria, he became tired and thirsty and so, when He came to Jacob's well, he sat down to rest. A Samarian woman came to the well and Jesus asked her for a drink of water. She was startled, and wondered why a Jewish man would ask this of a Samarian, because the Jews and Samarians had nothing to do with each other. He answered, "If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water." (John 4:10) The woman didn't understand what He meant, so He explained, "Whosoever drinketh of this water shall thirst again:

14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life."

Previously, the prophet Jeremiah had also quoted the Savior using this phrase. "For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water." (Jeremiah 2:13) The fountain of living waters is Jesus Christ and His gospel. The message Jesus gave the woman at the well is the same one he gave those people who showed up to hear his sermons only to get the free food that sometimes was given. He suggested they not seek so much after meat, which will spoil, but after the everlasting gospel:

32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 33 For the bread of God is he which cometh down from heaven, and giveth life unto the world. 34 Then said they unto him, Lord, evermore give us this bread. 35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

The gospel of Jesus Christ can help us through every trial and situation. It brings peace in the harshest moments of life, and meaning to the briefest and most difficult lives. Worldly things, even those that are essential to our survival, such as food and water, only last a short time and affect only small portions of our lives. Things of the spirit have an eternal impact on our lives and affect everything we do. We can access the living water through the Holy Ghost. The Holy Ghost is our direct connection to personal revelation, comfort, and peace. When we're struggling with something in life, we can pray and ask the Holy Ghost for wisdom to know what to do. Generally, we're expected to do what we can first and come to a decision. Then we confirm that decision with the Holy Ghost. If we need comfort, the gospel is the best place to find it. The Holy Ghost never offers empty platitudes or misguided reassurances, but always gives us exactly what we personally need. We can feel the comfort descend on us like a warm blanket if we have faith. Jesus said, "I will not leave you comfortless: I will come to you." (John 14:18) We can turn to the scriptures for words of comfort and advice. They give us the words of the prophets, who were called to tell us just what God wanted us to know. They also contain the words of the Savior. The stories themselves are a source of advice and comfort. As we watch how others solved their problems using the teachings of God, we can find wisdom for solving our own trials. The modern day prophets also offer comfort and wisdom to help us find eternal peace and joy. God has given us a very complete plan to meet every need and by turning to the gospel, we can make it through even the most challenging days.

Forgiving Through the Savior's Grace

admin — Sat, 28 Feb 2009 17:22:44 +0000

by Kristin I don't remember my mom. Sometimes I'll catch the smell of Channel No. 5 and my brain takes me back - way back - and I can see fuzzy shadows of people I knew then but I just can't find her face. I know she made juice popsicles in ice trays with toothpicks. I also remember the really ugly sheets she must have bought for my bed (they were so seventies . . .). I remember with crystal clarity the day my sweet Uncle Fred pulled up outside my Grandma and Grandpa's house and said something friendly to me before he went inside. I was eating a carrot. A few minutes later I was invited in, too, and he told me mom was dead. She had died in a car accident on her way to get me and my sister. I was only four, but I immediately knew we needed to pray. I don't know what we prayed for - as if there was anything that could help - but the adults there knelt with me and prayed. I don't know how I knew it was time to pray. Mom must have taught me that somewhere along the way. Thank goodness for Grandma. I loved her so much. I know it was because she loved me fiercely. I can feel her love today, yesterday, whenever I want it, and she is there. She mothered me after mom died because Dad just couldn't do it. He was so sad; all he could do was drink. I prayed hard again the night my Dad came and took me from Grandma. She was in the hospital and didn't know he had come. She never would have let us go if she had known. She would have taken us and hidden us like she had many times before. I prayed in the car while I cried. That's when I started to wonder if anyone was listening. My sister and I had developed a game out of watching for Dad's headlights coming down the long road to our house. We would run to bed and pretend we were asleep because it was always so very late when he would come home - kids should be in bed asleep at that time of night, but we never were. I prayed really hard when he would come home that he would just go to sleep and not call me or my sister out of bed. Sometimes that prayer was answered, but mostly not. Maybe it was answered when the police came and picked me up from school to take me to some stranger's house to stay for a while. It seemed the answer came way too late. When I was a teenager and lived with my Uncle and his family, well-meaning people at church would tell me that trials would make me strong and someday I would see that I was being blessed, that God had a great plan for me. I would nod and smile. Really??? As I got older, my silent and cynical reply was "Yeah, I feel really badly for all you sorry saps with a mom and a dad and a real family. You must feel robbed that you don't get to have all the 'blessings' I have." By that time I knew God had a plan for me and was most surely in charge. Frankly, I didn't really trust His judgement. Once I got married and had kids I knew I needed to play the role. I tried to put my doubts away for a while and just do my duty. I even had some good experiences along the way. I was trying to do what I knew I ought to, even though my heart was crusty hard. I didn't know it, but all those unanswered prayers I had said as a kid were still waiting for me. Maybe the Lord was just keeping them safe for me for a while until I was ready to hear the answers. He was patient even though I wasn't. He loved me even though I was angry at Him. It felt great one day when someone I trusted told me that I should tell God how I hurt and ask Him why He abandoned me. So I prayed again. And the answers came. Slowly. I didn't think my Dad deserved forgiveness. People who live like he did and hurt people like he did are monsters who can't possibly be good enough to make up for the dirt. That's what I thought. So when he got baptized, I watched and waited for him to blow it again. And I was hurt. Hurt that he became a church member in good standing. I felt like the Lord had betrayed me yet again. It erased me. My pain and anguish didn't seem to matter to God at all. Why did HE get to repent? I guess I thought the Savior needed my permission to forgive him. I knew I needed to do something to be at peace with my relationship with my dad and my God. I called trusted clergy for support and guidance. He agreed I needed to make a call, that this needed to be resolved. One day my dad would stand at the bar of God and be judged for this and I had an opportunity and responsibility to help him complete the repentance process. It was the hardest thing I've ever done. I sat on my bed and breathed hard. As I reached for the phone, it was as if I were pushing my way through quicksand. When he answered the phone I warned him that this would be a bombshell. Then I unloaded. I had a laundry list of grievances that ran from kidnapping to neglect and abuse. I wanted to make sure I covered all the bases because I didn't want to ever have to do this again. So he was quiet while I choked and talked through my tears. It was a miracle that I said what I did, because in my family, no one says anything like that. The greater miracle was his response: "I am so sorry. I could never possibly do anything to make up for what I have done. I am not worthy of forgiveness. I've been told that at some point I need to stop looking back and start looking forward, but I just can't." I knew why he couldn't look forward: While he had confessed all that he recalled of injury and abuse in the past, he still had unfinished business with me and many more like me that were still hurting. I was blessed that I was able to help him resolve some of that. By the end of the conversation I felt nothing but compassion and love for my dad. It was absolutely a gift of the spirit because it was so beyond what my human heart was capable of doing. I told him that if I forgave him and loved him and if I could do that, he could do that for himself. In the days that followed, I could think of nothing else. My husband called me 'The Dragon Slayer.' I appreciated that he knew how hard that was. My family was amazed and so glad that someone had finally done what we all had wanted to do for so long. I tried in my mind to reconcile the man my dad once was to the man he is today. I couldn't. The man who was my dad when I was young is dead. The dad I have now talks differently, acts differently, even wears different clothes. He is reborn. I had always thought that since I had always tried to do the right thing that I was somehow more worthy of the blessings of the Atonement than my dad. Even though I had always been taught that we could be washed clean by the Savior's blood, I knew for sure that my dad's garments were so filthy, he could never be clean. So I felt cheated that he could inherit the same blessing I could. I was reminded of the parable the Savior taught about the laborers who each served the Lord in his vineyard for different periods of time but were all given the same wage at the end of the day. I was like the laborer who had worked since morning and felt it was unfair that the one who had worked only since the eleventh hour got the same reward. I needed to know what the Lord had to say about that. In the 20th chapter of Matthew, the Lord spoke to me when he said in verses 13 - 15, " Friend, I do thee no wrong; didst not thou agree with me for a penny? Take that thine is, and go thy way; I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?" With that verse I was given the final piece I needed to this puzzle. In the world's eyes - in my eyes - when I put my deeds and my dad's deeds on the scale of righteousness, the balance was not equal. But when we put that scale in the Savior's hands, we are the same. I always envisioned that I would have a day with my dad where I would get my say and I would be vindicated, but it turned out so differently than I thought. Instead of using my self-righteousness to condemn him, his humility and love humbled me beyond anything I could have ever imagined. The truth is that neither one of us merits the Savior's love and Atonement. Yet he gives it freely. "Is it not lawful for me to do what I will with mine own?" is the question he asks us because it is HIS gift to give to us all. Our human hearts and minds can not possibly comprehend the breadth with which the Atonement cleanses us. Nor do we fully understand how sinful and hopeless and fallen we are without Him. I often look upon others with a yardstick in each hand, measuring and weighing my way through this life - using others' weaknesses to justify my own. I need His blood every drop as much as my dad does. So here was the answer to my many, many prayers. The answer wasn't to save me from pain and sorrow. It was to show me the miracle and grace of the Atonement so that I could turn to the Savior and have hope in the reality of my eventual sanctification through His blood. I wouldn't trade that answer for anything. So maybe He was listening after all.

Who is the Messenger of the Covenant?

Terrie — Mon, 02 Mar 2009 18:43:29 +0000

Malachi 3:1 says, "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts." Who is Malachi speaking of in this verse? The messenger of the covenant is Jesus Christ. A covenant is a promise between God and man, and the covenant referred to here is the covenant God made to send His children a redeemer. "Our Lord is the Messenger of the Covenant. (Mal. 3:1.) He came in his Father's name (John 5:43), bearing his Father's message (John 7:16-17), to fulfil the covenant of the Father that a Redeemer and Savior would be provided for men. (Moses 4:1-3; Abra. 3:27-28.) Also, through his ministry the terms of the everlasting covenant of salvation became operative; the message he taught was that salvation comes through the gospel covenant." (Bruce R. McConkie, Mormon Doctrine, p. 488.) The purpose of the Savior was to bring about the salvation of man, as well as to teach people what their Heavenly Father expected of them. He devoted His brief ministry entirely to His Father's work, teaching, healing, and then taking on the sins of the world and dying so those who were not perfect could return to God if they were willing to repent and keep the commandments. The scripture in Malachi refers to someone who comes to prepare the way for the coming of that messenger. The scriptures often refer to those sent to prepare the way as Elias'. John the Baptist was one such messenger. 2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight." (Mark 1) Jesus' cousin, he knew from his family of the miracles that had attended the Savior's birth, and knew His purpose on earth. He was sent to allow people to know the Savior's mission was about to begin, and later had the privilege of baptizing Jesus. John the Baptist was the primary Elias of the first coming. The scripture in Malachi is not speaking of that first coming however, because it talks about Jesus coming suddenly to his temple, not being born in a manger. This verse is referring to the Second Coming. There have been Elias' to foretell the second coming as well, including Joseph Smith. Joseph Smith was the first prophet of the restoration. After the death of Jesus Christ and the apostles, the world fell into an apostasy. There were no prophets to receive guidance from God and conflicting churches arose, as people tried to figure out for themselves what was true. In 1830, Joseph, a teenager trying to figure out where God's church was, prayed to know what church to join and was visited by God and Jesus Christ personally to tell him not to join any church, because none were completely true. In a few years, an angel named Moroni began to tutor him in the ways of God and in time, he was authorized to begin teaching the gospel as it had been taught when Jesus was on the earth. Once again, there was a prophet who could testify of the coming of the Savior and to teach people how to prepare for it. Since that time, there has been an unbroken chain of Mormon prophets who teach about the Savior and encourage them to prepare for the second coming. As Malachi warns, it will come suddenly, with no further time to prepare. Today is the time to do our preparation-seeking, finding, and verifying truth, keeping the commandments, and building a relationship with God.

Alpha and Omega

Terrie — Tue, 03 Mar 2009 14:13:05 +0000

I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (Revelation 1:8) The resurrected Jesus Christ declared Himself in this way to John on the Isle of Patmos.

Alpha and Omega are the first and last letters of the Greek alphabet, so the words signify, at their simplest level, beginning and end. Jeffrey R. Holland, a Mormon apostle and former head of Brigham Young University, points out there are several ways in which Jesus is the alpha-the beginning. In "'Whom Say Ye That I Am?'," (Ensign, Sep 1974, 6) he reminds us of a core Mormon teaching of life before we were born. Mormons teach that we lived before we were born, just as we will live after we die. Our spirits were created by God and we lived there, as spirits, learning the gospel and developing our personalities, talents, and interests. We also began deciding how much Heavenly Father really meant to us. Jesus Christ was the first spirit created, making Him literally God's first-born Son. This is the first alpha. When God introduced His plan to us, in which we'd come to earth to gain a body and a family, and to gain and live by faith, it was Jesus who offered to come as our Savior. We could not return home to God unless someone came to live a sinless life and atoned for our sins. He made it possible for us to live according to God's plan, and this is another alpha-Jesus Christ was the first to step in and make our eternal salvation possible. Omega is the last letter of the alphabet. Jesus was the First Born and participated in the firsts of our eternal progression, but He will also be central to the end of the process. When He comes the again, it will signal the end of an important stage of our eternal life. Everything will be different after that day. Elder Holland points out that although that will be an ending, it will also be a beginning. In another ending, He will be our advocate when the judgment occurs, as the one who had to suffer for our mistakes in the Garden of Gethsemane, and who died for us.

Elder Holland explained, "As he was in the beginning, so will he be when this world ends. As Omega, a name taken from the last letter of the Greek alphabet, Christ is the terminus, the end cause as well as the end result of mortal experience. At his coming we will know what we might have become. John wrote, "... now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is." (1 Jn. 3:2.) Hopefully, we will be very much like him-not in sovereignty or station or degree of sacrifice, but perhaps in some portion of virtue and love and obedience. He will come to reign as the Messiah, Lord of lords and King of kings, and we will call him Master. In this finality, which is for the redeemed a beginning, the Lord of this earth will come, in Solomon's language, as "fair as the moon, clear as the sun, and terrible as an army with banners." (Song 6:10.) I am Omega."

Elder Holland also reminds us that Jesus Christ should be first and last in our everyday lives as well. Each day, we should think of Him at the beginning and end, and all throughout the day. He should be the first and last reason we make the choices we do, and His teachings should be the first and last priorities of our lives. When we live our lives as closely to the way He lived His and the way He taught us to live, we will become everything He and the Father planned for us to become, and we make the very most of the great sacrifice Jesus Christ made for us.

scott

karenrose — Thu, 05 Mar 2009 19:10:01 +0000

Scott's photo: Mormon sharing beliefs about Christ's intervention in his life

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karenrose — Thu, 05 Mar 2009 19:33:55 +0000

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karenrose — Thu, 05 Mar 2009 19:47:04 +0000

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karenrose — Thu, 05 Mar 2009 19:52:47 +0000

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karenrose — Thu, 05 Mar 2009 19:53:27 +0000

Cameron's Storm: Guided by Faith in Christ

karenrose — Thu, 05 Mar 2009 19:56:33 +0000

[caption id="attachment_1040" align="alignleft" width="150" caption="Scott Livingston"][/caption] It was a cold February morning when my wife, Kristina, and newborn, Cameron Van, set out through Logan Canyon on the 40 mile drive from our home in Bear Lake to the hospital to get Cameron's bilirubin level tested. We arrived safely in Logan on time and checked in with the receptionist. They called us in, gave Cameron a small poke on his heel and the nurse sent us on our way, saying they would call us at home with the results. This had become a daily routine since Cameron's birth a week earlier. He was born with high bilirubin levels and the doctor wanted to monitor it until he was confident that Cameron's body would take control. After a few errands in Logan, milk, eggs, prescriptions, etc., we began our trek through Logan Canyon. As usual the road was covered in snow and ice but we had become used to it as we drove the canyon everyday the previous week. Kristina and I were concerned about the canyon before Cameron's birth. We were worried that when the time came the canyon would be closed and we would have to deliver the baby at home, or worse in a Suburban stuck in the snow somewhere in the canyon. But after a scheduled induction a week early to take advantage of the good weather, a relatively easy delivery, and short recovery, we had shelved our concerns. It was a sunny drive back home but as we pulled into the Garden City the weather began to turn. After getting the kids back in the house and beginning preparations for dinner, Kristina received a call from the doctor. He explained that Cameron's bilirubin levels had shot up to dangerous levels and prescribed bili lights for Cameron. He asked if we were still in Logan so we could come back to the hospital. He expressed great concern when Kristina told him that we were already in Bear Lake and asked if we could bring Cameron back. The weather had really gotten bad and they decided that it was best to find another option. The doctor told her that Cameron really should be in the hospital but due to the weather and deteriorating road conditions it would be best if we could somehow get some lights to Cameron, wait out the storm, and then take him in when it was safe. The doctor said he would try to arrange for home hospice to deliver the lights but was concerned it was getting too late for deliveries since the home hospice closed soon. Kristina agreed to call around Bear Lake to see if anyone had some by chance. When I learned of this I took it lightly to say the least. I made jokes about being stranded and having to make our own lights with duct tape and chicken wire like MacGyver. I really didn't realize the severity of the situation and wandered around the house making jokes with the kids for a good half-hour while Kristina worked the phone. Being an adventure seeker I joked with Kristina about hiking or snowmobiling over the canyon in the blizzard, giving me the opportunity to play "arctic explorer" or "Himalayan expedition" like I had fantasized about as a young scout when we used to dig snow caves on the Klondike derby. As a young adult when I began snowmobiling in the backcountry, I always had an appetite for the extreme. I have crossed mountains in blizzards, dug in and spent the night atop mountain peaks, raced through tight timbered forests in the middle of the night at near 80 miles per hour and was always hungry for more. I had acquired the best gear money could buy and daydreamed like a child in math class of how I would get myself out of a terrible blizzard after a severe crash, returning safely to thousands of screaming fans. I carried a great deal of pride that in all my days snowmobiling, Jeeping, motorcycling, and canyoneering, I have never left anyone or any vehicle behind and never had to call for help. I was always able to MacGyver my way out. Even the time that I found myself in a one way slot canyon without a rope at the top of a 60 foot cliff after 11 miles of extreme DCing(a climbing term for squeezing your body through a vertical crack to go up or down) with seemingly no way out, I made it out. It required throwing all my gear off the 60 foot cliff and climbing back up, what the guidebook said couldn't be done, and hike 35 miles in the middle of the night to my mangled pack at the bottom of the cliff and spent a few hours sleeping in the crevasse before hiking out in the morning. And there was the time I used electrical tape to reattach a driveline to an old blazer on one of Moab's toughest 4x4 trails and drove it out on it's own power. I had this appetite for extreme sports but I would find myself hoping that something would go terribly wrong just to have the challenge of getting out. Kristina got another call from the doctor and explained to him that she was unable to find any bili lights in town; he told her that he had already made arrangements with the home hospice and they were on their way. For a few moments we presumed that everything was going to be fine until the next call came. It was the home hospice delivery guy calling to say that he was stopped at the bottom of the canyon; the highway Patrol had closed it due to the raging storm. He asked if it would be all right if he came the next morning. Kristina said that was fine with her but that she would call the doctor just to be sure. The reaction from the doctor couldn't have been worse; he told her that Cameron's levels were so high that if he didn't get on lights soon, he would not survive until morning. The doctor called the home hospice in both Montpelier, Idaho and Evanston, Wyoming and got them both on their way at the same time. We figured that one of them would surely make it as the roads from both directions were relatively flat and the bulk of the storm was west in the mountains. We hunkered down at home feeling assured that we had good people taking care of our needs. In the next few minutes things really took a turn for the worse. Within minutes of each other, we received the news that both highways were closed and they were not able to get through. This was when things got serious. I did not believe either one of them; after all it wasn't even snowing at our house. After a lousy attempt at calming down Kristina, we decided that I would go out and try driving to Montpelier because it was closest. Kristina called the home hospice and requested that he wait at the road block for us to meet him. He agreed even though this potentially meant he would be sitting all night. I set out North in my white Suburban to check out the road and see just how bad it was. It was bad. I called the Montpelier sheriff's office and explained my situation to dispatch and asked permission to go through. The dispatch woman told me there was no way I would make it. She explained that two troopers had gotten stuck trying to rescue stranded motorists just 4 miles out of town. The wind was so strong that although it hadn't started snowing yet, 4 foot high drifts had piled up all over the roads. The plows were ineffective since the drivers couldn't see and the drifts piled up too fast. Visibility was at zero and she advised me to turn back now before they had to rescue me too. I told her that I had to try and I wouldn't expect a rescue; I hung up the phone and figured I would go as far as I could until I could come up with a better plan. I knew that driving was a futile effort but doing nothing was not an option. The wind was so severe that the Suburban shook side-to-side and I could hardly see past the hood. The snowdrifts were so high that I decided to turn back, making it no more than a few miles. I called dispatch back and asked if (or told her that) I was going back home to get my snowmobile and was coming though. I gave her my description and asked that she radio to all officers in the area to ask that they not try and stop me. She strongly objected to my request and said that there was no visibility and I would surely get lost. In my most confident voice I told her again that I was coming through. She agreed to heed my request and radio the officers. This was when the adrenaline stated to kick in. I called Kristina and calmly told her what I was going to do and that I needed to talk to Miranda (our 14 year old). When Miranda got on the phone I directed her to go to the basement and get my gear. What I needed was neatly organized on the shelf. She had everything at the front door when I got there. This was when I started to panic: the thought of being out in that storm frightened me, and going 40 miles each way was a daunting task. I wasn't even sure if I could go that far on a single tank of gas. This is when I stopped, bowed my head, and prayed for help. I asked my Heavenly Father if this was the right thing to do. I felt a small comfort and the panic attack subsided. I backed into the driveway and hitched up my enclosed trailer. The work involved in hitching up the trailer also calmed me. I went in the house. Miranda had everything ready exactly how I had asked. I threw my gear on, told Kristina not to worry, and headed out. The gas tank in the snowmobile was full. It was usually stored full to save time on a good-powder day. I jumped in the Suburban and pulled out of the driveway. Having the trailer on made it difficult to drive in the deep snow but I felt inclined to drive the Suburban as far as I could out of fear of having to be out in the storm. I received a phone call from dispatch; two paramedics in a 4-wheel drive ambulance had volunteered to bring the lights. They had met the hospice guy at the roadblock, picked up the lights, and headed my way. Eight miles south of Montpelier they became stuck and radioed in their location. I told her to tell them to keep their flashing lights on and I would find them. I asked her to give them thanks for going above and beyond their duties. She wished me luck and hung up. This was when the real fear set in. My heart began pounding, I had to think of little Cameron; I was his only chance he had. I had to stay focused on what I had to do. The drifts were getting higher and longer so that when I hit one the floorboards would drag and as I reached the other side the trailer would drag even harder. I had to floor it just to get it out. I wondered when I should park and unload the snowmobile; this was when I really began to pray. I knew I had to drive as far as possible so I would have enough gas to make it on the snowmobile. I prayed aloud in the Suburban, "Help me Heavenly Father. Please show me where to stop. Guide me Heavenly Father. Please show me the way. In the name of Jesus Christ. Amen." And again, and again, I prayed. Soon realized that the short prayers weren't working for I had a stupor of thought between them. I remembered something I learned a year before when preparing a talk for sacrament meeting that we should wait for an answer before closing our prayers. So I tried again with a long pause and tried to listen for a still small voice to say, at the stop sign or at the next corner, but no answer came. I began to get emotional and begged for guidance. What became an emotional tirade eventually turned into repetition of the same sentence, "lead me, guide me, help me find the way". I had been repeating this for some time when I realized what it was; it was the primary song "I am a Child of God". I felt a surge of energy and began singing the whole song out loud. The act of negotiating each snowdrift became routine; I kept up the speed to provide momentum to blast through each bump. I felt thankful for the years I had spent as a 4x4 enthusiast which had prepared me for this moment. "Lead me, guide me, walk beside me, help me find the way. Teach me all that I must do to live with him some day." At that moment I needed to keep going. I had made it farther than I thought and rolled into the town of St. Charles. The wind was getting worse and the visibility was so bad that I rolled my window down and had to look at the ground beside me. "Lead me, guide me, walk beside me, help me find the way." Just then a clearing in the storm revealed the blinking yellow light of a road grader and the St. Charles chapel. I was overwhelmed by the spirit and knew that this was my answer. The large building served as a wind break, and the dutiful man that was running that grader to clear the snow for the next days services had cleared a wide enough place in the road for me to slow down, turn around and park without getting stuck. When I got out of the Suburban I was amazed at how calm it was, I knew that Heavenly Father had heard me and had provided me with a literal calm in the storm to make the transition to snowmobile. A surge of confidence came over me for I knew that God was with me. I hurried into my helmet and gloves, fired up the 800cc monster and shot off down the snowdrift-covered highway. It wasn't 100 feet when I hit a drift 6 feet high and at least 60 feet across, which surely would have buried the Suburban. As I passed the outskirts of town the visibility worsened so I couldn't even see the hood. I had to lean off the right side to barely see the ground. The wind blew sideways at a good 60 mph with gusts of at least 80mph maybe more. What I assumed was the highway was nothing but drifts. The only way I knew I was on the road was by occasionally making out the squared edge left by a plow from a previous storm. Although I had on 2 layers of Performance Fleece, Under Armour base and a full Gore-Tex shell the wind blew right through to my skin. Snow began to build up between the sealed lenses of my top of the line helmet. Every breath was like inhaling desert sand until it melted at the back of my throat. I continued to sing aloud in my helmet because I knew that if I didn't keep the spirit with me I would be lost and I had a long way to go. After what seemed like an hour I could make out a small light straight ahead of me. I worried for a moment that I was off course out in some field and just happened to be headed straight for a house. A car maybe, no there's only one light. It couldn't be the ambulance because I guessed had another ten miles to go before even getting close. As I got closer I saw a snowmobile right in the middle of the road facing me blocked from the wind by some kind of building. I slowed down to check it out. As I was about to pass I saw a person out of the corner of my eye waving their arms. I stopped and 4 more people emerged out of the darkness. I opened my helmet and asked "Who are you?" A woman's voice replied, "I have the lights". I was ecstatic, I jumped off my snowmobile and hugged every one of them and thanked them for bringing the lights. They were a group of firemen, paramedics, and search and rescue persons that had heard what was happening on the police scanner and organized a small party to retrieve the lights from the ambulance and find me somewhere as they made their way back to rescue the two paramedics in the ambulance as well as the stranded motorists and 2 troopers. These five were angels sent to lessen my burden. I quickly jumped back on my snowmobile and took off again back home. I was thinking, halfway, all I have to do is follow my tracks back to the Suburban and I'm home free. Wrong. My tracks were gone after the first hundred feet and it was even harder to see as my lens was nearly packed full of snow. I kept singing, "lead me, guide me, walk beside me, help me find the way." I couldn't see a thing; it was pure white darkness. All I could see was the inside of my helmet. I stayed focused on controlling the throttle up and down as I felt each drift go under me. I found the Suburban in that surreal calm in the storm loaded up and headed for home. Bucking the drifts was a bit easier going back even though all evidence of my first pass was gone. Anything seemed easy after those 20 long miles on the snowmobile. I arrived home and immediately went to work getting Cameron on the lights. As soon as we got them working Kristina called the doctor and told him the good news. He seemed relieved but instructed us to get him to the hospital as soon as the storm broke and the roads reopened. I called dispatch and declared mission accomplished and thanked her for all her help. She agreed to forward my thanks on to the others involved. The next morning the storm had broke and the canyon opened. We loaded Cameron up and got him in to the hospital. Cameron spent two days in what looked like a tanning bed with two large spot lights shining on him. He had to wear a special mask to protect his eyes from the intense light therapy. He was released and is doing well other than his pooping, crying, and slobbering all over but we love him anyway. We just celebrated Cameron's first birthday and I look back at that eventful storm and give thanks to Heavenly Father who walked beside me that night and showed me the way. I know that I could not have done it alone, there was just no way. In times of desperation when we feel like our prayers aren't being heard we just need to hang in there, maybe sing a little, and trust that God has a plan for us. I remembered all the experiences I have had (the broken driveline, stuck in a slot canyon, etc.) and realize that God was teaching me and preparing me to raise my family. All of us will have different storms and how we deal with them and who we turn to for help will determine how well we make it through. We are all in an economic storm that has put a lot of us into a panic, despair, and loss of ambition. Now, more than ever we need to put our trust in the Lord and be patient for He will provide us a calm in the storm and prepare us for the next leg of our journey. He has a plan for each of us but we need to be listening so we don't miss it. My faith was strengthened by this experience and I hope that by sharing it, yours will be too.

Hands: A Mormon woman's story of surviving a life of pain

karenrose — Thu, 05 Mar 2009 20:30:39 +0000

By Tessa Joy McMillan As an eight year old, I was extremely excited to have a room of my own. But it was not like other rooms. It was an attic: twenty foot vaulted ceilings, exposed wooden beams, spider webs, protruding nails, hard wood floors, and a column of brick created an exciting atmosphere. But to make my room even more amazing, my dad hung an attic swing from one of the large wooden beams. During severe thunderstorms, I would sit on my swing and move to and fro to the pitter-patter of the rain. Life was good on my swing. ***

It was my freshman year in high school. I loved every minute of it. I had lots of friends, I was getting good grades in all of my classes, and I was to be in the spring play, Winnie The Pooh. Life couldn't have been better, except for the fact that because I was a member of the LDS church, I was impatiently waiting to be the big "one six" to start dating. But, all that mattered at the time was what was happening right then and there. The future seemed too far away to worry about. Besides, I was having too much fun in the present to worry about something so distant.

***

I remember back in junior high I came home after an exhausting day of school activities. I ran up the two flights of stairs to find my swing waiting patiently for me. I slid easily into the wooden seat. It always fit me perfectly. Then, I took off! I blasted off into my imagination pretending I was flying over Germany in a WWII dive-bomber or pretending I was a superhero flying through the air to help rescue those in need. But then I realized I was the one in need of rescue. I had reached the height limits of my swing and by pushing it to its peak one of the ropes had broken. I came crashing down with my hands outstretched to catch my fall. But it was too late. I had fallen at such a great height that my hands could not stop me from slamming with terrifying force onto the hard wooden floors. I lay dazed and shocked for a moment. Then pain came into my hands. I had sprained them both. I screamed and cried not only for the pain I was experiencing but for the betrayal of my precious swing. Why did it happen? Why after years of reliable happiness did it betray me? What did I do to deserve this?

***

Monday, April 13, 1998. Today, everything was going my way. High school was definitely treating me well. My table during lunch was overflowing with friends who all wanted to sit with me. But with the ring of the bell I had to leave that taste of popularity behind to go to my girls' gym class. I left for the locker room, changed, and came to join my friends in class to see what physical activities were in store for us. Our teacher arrived and gave us the happy news that we were able to do whatever activity we wanted for class. I had an idea and raised my hand to suggest that we should play games on scooters. Scooters are square boards with wheels on them. You sit on top of them and push yourselves on them with your hands. So, we spent the hour pushing ourselves around and laughing at our enjoyment. Class ended and I felt happy the rest of the day because of the fun I had had in gym class.

Wednesday, April 15, 1998. After a long but good day at school, I crashed on my usual spot on the couch to watch a few meaningless hours of television. Yet something seemed different. My fingers seemed uncomfortable holding the remote control. I tried popping my knuckles and fingers to make the discomfort go away. It seemed to work, and I shrugged off the experience.

A few hours later, it was time to go to Mutual at the church. I had to go since my mother was in charge of the activity for the Young Women. We were to tie quilts that night for poor people in the community. So, we left for the church and set up the quilting racks when we got there. Soon the girls arrived and we began to tie quilts. But as I was enjoying myself tying quilts and chatting with the other young women, the discomfort from hours earlier came back; only the discomfort became an unbearable pain. I dropped my needle, which was in the middle of a knot. It was too painful to even hold the large needle between my fingers. I ran from the room afraid I would scream aloud due to the pain.

The only place I could think of to be alone was my mother's car. I ran to the car and opened the door. But it caused even more pain to lift the car door handle. I bit my lips and fought the screams that tore at my throat. Yet, as I sat in the car and painfully pulled the door shut, I could not fight the tears from gushing out.

I looked down at my hands. They looked like my own hands. I turned them over examining them to see if I had any bruises or deep cuts that caused this horrific pain. But there was nothing to see. They looked normal but they felt alien to me. It didn't make sense. Why was this happening to me?

I had hoped the pain would subside after a few hours. But it never did. The pain wouldn't go away. Friday, I was sent to a neurologist. He didn't know why I had pain. Monday, I was sent to a rheumatologist. He didn't know. Wednesday, I went to a hand surgeon. He didn't know as well. Days turned into weeks, weeks turned into months with no answers from anyone in the medical profession. Each doctor didn't know what I had. So, they would send me along to someone else who might know. But the next doctor never did. Most of my teenage years were spent in doctors' waiting rooms. My parents wanted to find a cure for this pain and so did I. But I hated feeling as though I were a lab rat that was constantly observed, poked, and prodded by the doctors studying it.

Diagnoses were made, but the next doctor would disagree and another name was placed upon my mysterious pain. It was a hideous cycle. Treatments turned into torture. At one time, I was diagnosed with reflex sympathetic dystrophy (RSD). The treatments for this diagnosis were injections into my neck to slow down the nerve messages of pains that my brain was supposedly sending to my hands. Since the pain was bilateral, I had to have two injections done into two nerves in my neck. My mother would get off work and drive me two hours up to KU Medical Center in Kansas City for early morning treatments. I would change into a hospital gown, be laid down onto an examination table and my neck would be wiped thoroughly with iodine. I tried desperately to ignore looking at the thick three-inch needle that was heading to my neck. Faces covered in operating masks would blur my vision as the needle entered my skin. Yes, I was quite conscious and awake during these treatments. I am not sure how I endured the sting each time the needle entered into my neck. But these treatments never helped. I would come home, with my neck bandaged up, and would have such terrible reactions to the treatments I would need to go to the emergency room. I realized that with these "treatments" more problems were created than were fixed.

My pain that had been only located in both of my hands spread to the rest of my body. Not only was I a teenager who could not dress or feed myself, there were times when I could not even walk because it was too painful to move. I could only feel pain every single day. Not only could I feel the pain from my physical problems, but also pain from losing my teenage independence. I had to depend solely on my parents to help me function at all.

Pills never worked. They also created more problems than they fixed. At one time I was taking pills to stop continuous migraines I had been having. But my pills made my hair fall out. So, I would stop the medication to stop my hair loss, but the migraines would come back again. Nothing seemed to work out right. When doctors would see what medications I was on or had taken, they jokingly nicknamed me the "walking pharmacy." I didn't share in their humor and began to wonder if there was any hope for finding a cure.

While in the midst of searching for answers, my lovely social life was gone. My friends who had been around were no longer to be seen nor heard from. I was in too much pain to do anything. School was out of the question. I could barely hold a pencil without tears of pain coming to my eyes. The friends I had would only see me for my disability. I was deformed and changed in their eyes. I was quickly dismissed from interacting with them because I was "different." Once when I was feeling well enough I came to visit my high school for an hour. I was walking down the hall when one of my former friends saw me. His jaw dropped and his eyes bulged out as I walked up to him.

"Hey Maurice. How are you doing?" I asked.

He still looked at me with that look of shock and disbelief.

"What's the matter Maurice? Why are you looking at me like that?" I asked. I started to walk towards him, but he slowly backed away. "Maurice?"

He finally snapped out of it and said, "I thought you were dead."

"What?" I yelled.

He continued, "There's a rumor going around school about you. People have been saying you were at home dying."

I just stared at him for a long time with my mouth gaping open. I finally turned around to leave him standing there. I couldn't believe people were spreading that kind of rumor about me.

It was awful to think that my former friends who had been so close to me before hadn't even stopped by to confirm this rumor. It looked as though no one outside of my family even cared about me anymore. I was alone, fighting an unknown enemy within. I kept wondering if there would ever be a time of peace in my life.

One day I couldn't take it anymore. I had had enough and I broke down. After another useless day of lying in my bed in pain, I found myself sitting on the floor tucked into a corner of my room. My arms were clutching my legs to my chest as tight as I possibly could. I was in a daze as I began rocking back and forth in my corner. All I could think about was how much of a burden I was to my family and what a burden the pain was for me. I wanted to end it all. Death seemed so peaceful and inviting after a year of being in constant pain. I began to sob thinking that my life had to end like this. But my thoughts were interrupted when my parents walked into my room.

"Tessa!" they gasped. "What are you doing? What's wrong sweety?" Frantically, they ran to my side but stopped a foot away from my rocking frame. Apparently, I was mumbling the phrase, "I want to die. I want to die. I want to die," over and over again. They watched horrified as I rocked and sobbed on the floor. They tried to calm me down and make me take my mind off of wanting to end it all. They even tried calling more doctors to understand why I was acting this way. Didn't they realize I didn't want them to suffer anymore on my account?

Somehow through their coaxing, I finally snapped out of it. My parents got me off of the floor and placed me back onto my bed to rest and relax. I asked them to bring my CD player over so I could listen to some music to calm my nerves. They did and pressed "play" for me. The song Ordinary World by Duran Duran came on. I had listened to that song many times before, but the lyrics of that song awoke a new hope I had thought was gone forever. These were the lyrics I heard:

What is happening to it all?

Crazy some say.

Where is the life that I recognize?

Gone away.

But I won't cry for yesterday.

There's an ordinary world somehow I have to find.

And as I try to make my way to the ordinary world,

I will learn to survive...

What is happening to me?

Crazy some say.

Where is my friend when I need you most?

Gone away...

And I don't cry for yesterday.

There's an ordinary world somehow I have to find.

And as I try to make my way to the ordinary world,

I will learn to survive.

Any world is my world.

Every world is my world.

There was hope for me. I realized my "ordinary" life was gone. I had lost it. But that didn't mean I had lost a life worth living. I could never be the person I was ever again, but I had hope. I had hope in a future world I was soon to create for myself.

From that point on, I had a chance to live. Of course I still had pain, but I worked through it. I was able to graduate from high school with several college scholarships. I attended a community college and worked hard to have a 4.0 G.P.A. My efforts paid off when after a year and a half attendance, I applied to Brigham Young University. I was readily accepted and was offered a full tuition scholarship. I later moved to BYU and was able to get back the social life I had once thought was lost to me.

After attending BYU for several years, I was able to find a man who could love me despite my pain. He was the first man who was not scared away by my disability. He stayed by my side to comfort me while my body was crippled with uncontrollable pain. After three months of dating he proposed to me. He also took on my goal to help create our own "ordinary world" together and to give me hope when others doubted my abilities. Four months later, we were married and sealed together for eternity in the Nauvoo temple.

After over nine years of being in pain, no answers were ever found. But I still live my life with hope that someday I will be back in that "ordinary" world again.

Someone once said, "It takes courage to grow up and turn out to be who you really are." I truly believe that. It took a lot of courage to realize I would never be that young freshman girl ever again. But I accepted it and ended up creating a new future for myself. I have "learn[ed] to survive." Because "any world is my world, every world is my world."

First original copy published in Segullah 2008 Summer edition (segullah.org).

What is the Comforter?

Terrie — Tue, 17 Mar 2009 13:48:10 +0000

Just before Jesus' death, He promised His apostles God would send a comforter to them after His death. What is the comforter? The comforter Jesus promised is the Holy Ghost or Holy Spirit. This precious gift brings comfort in a variety of ways to those who live worthy of its presence.

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14:26)

Jesus Christ understood His apostles would miss Him and even be frightened after He died, leaving them with the responsibility of running the young church. One role of the comforter is to comfort in the traditional sense. It could help the apostles cope with their grief in the days to come. In our own lives, we can also call on the comforter when we're sad or worried. Whether it's a small fear of the dark, or an overpowering grief, the Holy Ghost can come into our hearts and ease the pain. This doesn't mean we'll never be sad or hurt. It does mean we'll be able to feel that God loves us and has sent someone to help us get through the trial. The Holy Ghost provides comfort in ways we sometimes don't associate with comfort. One way it does this is to confirm truth. Not knowing what is true can be a frightening experience when your eternal salvation depends on knowing it. The Holy Ghost is the only reliable source of truth.

26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: (John 15:26)

When we know what is true and what God wants us to do and to be, we can have a peaceful feeling in our hearts, and be freed of many of the most painful worries. Dallin H. Oaks, a Mormon apostle, taught:

One of the greatest things about our Heavenly Father's plan for His children is that each of us can know the truth of that plan for ourselves. That revealed knowledge does not come from books, from scientific proof, or from intellectual pondering. As with the Apostle Peter, we can receive that knowledge directly from our Heavenly Father through the witness of the Holy Ghost. "When we know spiritual truths by spiritual means, we can be just as sure of that knowledge as scholars and scientists are of the different kinds of knowledge they have acquired by different methods." Dallin H. Oaks, "Testimony," Ensign, May 2008, 26-29

There isn't a science experiment that can prove God or tell us which church to join, but when we rely on the Holy Ghost, we don't need a science experiment. We can learn the truth through the Holy Ghost and feel comforted that however challenging life might be, we're following God's plan for us. A related function of the Holy Ghost's ability to provide comfort is through guidance. We often have to make personal decisions about our lives, and sometimes, even after we've studied it out and made a decision, we wonder if we've done the right thing. The Holy Ghost knows the answer, because God knows everything and the Holy Ghost is His messenger. We're taught that if we study an issue and make a choice, we can pray to know whether or not we've chosen correctly. If we experience a feeling of peace, comfort, or well-being, perhaps even what some have described as a burning sensation in the chest, we know we've made the right choice. You cannot do wrong and feel right, Mormons are taught, so peacefulness is a message from God. If our feelings are negative or confused, we know we should go back and re-evaluate the problem. Once we have our answer, we can carry out the decision and not worry about it again, knowing we've done what God taught us to do and it's in His hands now. In order to receive the comfort of the Holy Ghost, we must be worthy to have it in our lives. Prior to membership in God's kingdom, we can have the Light of Christ with us, which will stay with us all our lives. During this time, we can periodically receive visits from the Holy Ghost as well. After we have identified and chosen to join God's church, we can be baptized. Following baptism, we are given the gift of the Holy Ghost at the same time we're made a member of God's church. From this time on, the Holy Ghost can be with us all the time. However, we must make a serious effort to keep the commandments. The Holy Ghost can't dwell in a sinful place, and so our spirits must be kept as clean and pure as possible, to be a worthy home for this great gift. When the Holy Ghost warns us we're headed for danger, we have to obey and stop doing wrong or leave an inappropriate location. As long as we are doing this, we are promised the Holy Ghost will stay with us all the time, to guide us safely back to God's kingdom.

What is the Cornerstone of the Mormon Religion?

Terrie — Tue, 17 Mar 2009 14:05:38 +0000

Gordon B. Hinckley, a former Mormon prophet, talked about the importance of cornerstones in the Mormon religion. He outlined four cornerstones, critical parts of the faith. To help listeners understand why cornerstones matter in the Mormon religion, he discussed a tradition associated with Mormon temples:

"In each new temple we have had a cornerstone ceremony in harmony with a tradition that goes back to ancient times. Before the general use of concrete, the foundation walls of the building were laid with large stones. A trench would be dug, and stones would be placed as footings. Starting at a point of beginning, the foundation wall would be run in one direction to a cornerstone; then the corner would be turned and the wall run to the next corner, where another stone was placed, from which the wall would be run to the next corner, and from there to the point of beginning. In many instances, including the construction of early temples in the Church, cornerstones were used at each junction point of the walls and put in place with ceremony. The final stone was spoken of as the chief cornerstone, and its placement became the reason for much celebration. With this cornerstone in position, the foundation was ready for the superstructure."

He then referred to the comment made by Paul in the New Testament, concerning cornerstones:

Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; "In whom all the building fitly framed together groweth unto an holy temple in the Lord. (Eph. 2:19-21.)

When each of the cornerstones is properly fitted together, the building stands strong and firm, able to withstand trials and stress. In the same way, a church that is properly founded on cornerstones can also withstand the challenges of the world. Four Mormon beliefs form the cornerstone of the church. The most important cornerstone in a building is called the chief cornerstone. In the church, that cornerstone, of course, is Jesus Christ, as Paul explained. The Church of Jesus Christ of Latter-day Saints, sometimes referred to as the Mormon church in casual conversation, is Jesus' church. This is why the true name of the church has his name right in the very center of it. It is through Jesus Christ that we are saved, and we owe our very eternal lives to Him. Each of the other cornerstones are related to the chief cornerstone. The second cornerstone is Joseph Smith. The modern story of the Mormons began when Joseph Smith was fourteen years old and couldn't figure out which church he ought to join. He read a scripture written by Jesus' brother James:

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. (James 1:5, King James version of the Bible)

Recognizing the wisdom in this advice, Joseph went into the woods to pray, and was visited by both God and Jesus Christ. Jesus answered His question. In later years, an angel would tutor Joseph in preparation for the restoration of the gospel. Read more about Joseph Smith.

The third cornerstone is the Book of Mormon. Of this book, President Hinckley said, The evidence for its truth, for its validity in a world that is prone to demand evidence, lies not in archaeology or anthropology, though these may be helpful to some. It lies not in word research or historical analysis, though these may be confirmatory. The evidence for its truth and validity lies within the covers of the book itself. The test of its truth lies in reading it. It is a book of God. Reasonable men may sincerely question its origin; but those who have read it prayerfully have come to know by a power beyond their natural senses that it is true, that it contains the word of God, that it outlines saving truths of the everlasting gospel, that it came forth by the gift and power of God "to the convincing of the Jew and Gentile that Jesus is the Christ." (Book of Mormon title page.) It is here. It must be explained. It can be explained only as the translator himself explained its origin. Hand in hand with the Bible, whose companion volume it is, it stands as another witness to a doubting generation that Jesus is the Christ, the Son of the living God. It is an unassailable cornerstone of our faith.

The final cornerstone is the restoration of the priesthood. The Old Testament shows clearly the importance of the priesthood in God's church. God laid down very specific instructions for the Aaronic Priesthood, which could, at that time, be held only by certain men. It was not open to all. Over time, the rules about who could hold it have been adjusted to meet God's needs, but until the apostasy, the priesthood was on the earth. When God restored the church, He had to restore the priesthood, which is the authority to act in God's name. It is through the priesthood that the most important work of the Savior's church is done today, including baptism and marriage. These cornerstones work together to form the foundation of the Lord's church. Each of them-scripture, the Savior, the priesthood, and the restoration of truth, are found in the Bible by careful searchers. With the Savior as the Chief Cornerstone, the corner that holds everything together, the Lord's church can function as it functioned in the days of the Savior's earthly ministry, and as God promised it would again function when the restoration occurred:

20 And he shall send Jesus Christ, which before was preached unto you: 21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. (Acts 3)

Why is Jesus Called the Good Shepherd?

Terrie — Tue, 17 Mar 2009 17:12:57 +0000

From the beginning of the life of Jesus Christ, shepherds played an important role. They were invited to see the newborn baby while it was still in the manger, and the invitation came directly from an angel. It's likely the Savior grew up hearing about this, and throughout His life, He exhibited a warm feeling toward shepherds, often referring to Himself as a shepherd, but of men, not sheep. He also referred to those He took care of as His lambs. Jesus explained this analogy in John, chapter ten. He told his followers that a shepherd entered the sheephold by the door, openly and not sneaking in. As a result, the sheep knew the shepherd's voice. The shepherd knew each of the sheep by name and led them out. Because they loved him and trusted him, they followed. His disciples didn't understand what he was talking about, so he interpreted the parable for them. He said He was the door:

I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. (John 10:9)

Not only did he come to give them life, but to help them live it more abundantly. This is one of the gifts of the gospel. When we know who we are and what is possible, we are able to get the most possible out of our time on earth. Jesus continued the parable by explaining that a good shepherd loves his sheep so much he's willing to give his life for them. While someone hired to come in and watch over them is likely to flee at the first sign of a wolf, caring more for his safety than for the sheep, a shepherd will not. A true shepherd, watching after his own flock, will stay and brave the wolf in order to try to save his sheep, even if he dies in the process. Jesus knows us and loves us, as does a true shepherd. He could have chosen to come here and live his perfect life. He would never have faced the trials that came from sin, and so would only endure those caused by mortality or the sins of others, and He would have been guaranteed admission into God's presence. He didn't make that choice. He stayed on to face the wolf-Satan-and defend His flock, eventually dying for us. He finished the lesson with these words:

15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 17 Therefore doth my Father love me, because I lay down my life, that I might take it again. 18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

Jesus is the Good Shepherd because He loves his lambs-us-with a completeness that allowed Him to die just for us, even though He was free to choose to avoid death entirely. He is our leader and our safety in this life depends on how well we follow His example and His teachings. When we follow the Good Shepherd we are kept safe in a spiritual sense, and will find it harder to be taken captive by Satan. When Jesus was about to die, He counseled his apostles that if they loved Him, they were to feed His Sheep. This meant they were to continue to watch over the members of the church and to provide them with regular spiritual nourishment. While Jesus Christ continues to be the Good Shepherd, some things are best done by those who still live on Earth. The original apostles are now also gone, and it's now up to us, those of us who love the Savior, to watch over one another and over those who don't yet know of Him. How do we assist the shepherd in His work? Jesus counseled us to consider everyone our brother or sister, and to care for them as if they were our own. As assistants to the shepherd, we feed His sheep every time we feed a person who is hungry, speak a kind word to someone who is normally ignored, or teach an adult how to read. We feed His sheep every time we share His gospel with them, and guide them lovingly onto the correct path to safety. "And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. (Matthew 25:40)

rexburg_lds_mormon_temple1

admin — Fri, 20 Mar 2009 00:14:38 +0000

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heather — Sat, 21 Mar 2009 16:09:00 +0000

My Spiritual Experience and Conversion

admin — Mon, 23 Mar 2009 05:04:12 +0000

By Steven O'Dell I was raised by good parents who cared for their children, seeing to their needs and education in all ways within their means. We were rich in love, if not in money. I attended the occasional church meeting over the years, but not enough to say I was religiously inclined or informed. My grandparents on both sides of the family were worthy of being called saints, if ever there were any. They were God-fearing and -respecting believers. No better people existed than them. While in high school, I got an interest in attending a church that some friends were affiliated with. It was a local branch of The Church of Christ. I was even baptized by the pastor while I was there. We went on trips as a youth group and had a good time, but there always seemed to be something missing from the experience. It felt like there needed to be more than social gatherings. Along the way, I fell in with the wrong crowd and began to experiment with marijuana and other so-called 'recreational' drugs. Needless to say, my church attendance fell to zero. None of those so-called friends, or even the pastor, came to find out where I had disappeared to. I would have thought that a casual question at school would have been appropriate, but no such thing happened. By the winter of 1971, I was your typical hippie--involved in drugs, rock and roll music, and sexual immorality. I had been arrested on a misdemeanor for possession of marijuana and was given a year of probation. At heart, I wasn't a bad person, but just had developed bad habits. I was sensitive to others (as sensitive as you could be when under the occasional influence of drugs, friends with poor habits themselves, and the self-centered philosophies of the sixties). I was not by any means a drug addict, but I was not wise in the choices of what I put into my body or my mind. After approximately ten times of using LSD, I mentioned to a friend how it no longer seemed to satisfy me and that something was missing from the experience. He suggested that perhaps I was searching for the wrong thing. Just that simple statement. I left the conversation not knowing what I should be looking for but knowing somehow there might be significance in his suggestion. One night, another friend and I were sharing an LSD experience when it took an amazing turn for both of us. Dan and I were feeling the effects strongly and sitting at the kitchen table in discussion when suddenly we both dropped our jaw in astonishment at a change we were both aware of simultaneously. No longer were we the only ones in the room. The effects of the LSD were totally gone and replaced by something so much more powerful as to defy all description. There was now a superior intelligent presence there with us and we both knew it without a shadow of doubt. We could not see it, nor did we hear it, but it nonetheless communicated with us, spirit to spirit. Our first impulse was great fear, as neither of us had ever felt such a presence. Somehow there was a tangible feeling of overwhelming love and peace that assured us we were in no danger. I can only compare it to the feeling of getting a big hug from someone you love deeply. For the next several hours, Dan and I experienced an input of intelligence--pure knowledge--that neither of us had known otherwise. Every fifteen minutes, one of us would become the mouthpiece for the Spirit of God and would speak and teach things previously unknown to us. The truly incredible thing is that when the change would come (from one of us being the mouthpiece to the other taking over) it often happened in the middle of a sentence, with no hesitation at all. The other would pick up not only the same thought, but the very same word that was to come next in the sentence. We were literally two mouths sharing the same mind. It was like plugging into the switchboard of Heaven. The Holy Ghost was in control. As I said, this went on for several hours. We then tried to get some rest, but there was no way to do so, as excited as we were. Again we ended up at the table, teaching each other more that we didn't know before, but by the Spirit that was now with us. Later, we decided to go for a walk. It was winter evening in Indiana and snow was on the ground. As we walked, I looked up and stopped dead in my tracks, for in the sky, for the briefest moment, I saw a vision of God on His throne in the Heavens. As I exclaimed this aloud, Dan was stunned to hear it. I also was told by the Spirit that the earth was like a huge crystal and man was defiling it with his wicked ways. This crystal was like a huge Urim and Thummim, the device used by prophets of old to gain insights into the things of God. That the earth itself was such a means was a totally new concept to me, as was another that I got as we walked. I was given the insight that my body was simply a means of travel and a dwelling for my spirit body and my intelligence. I knew without a doubt that I had lived before this world and had been sent here for a purpose that I as yet didn't understand. Other things happened that night that were quite remarkable. A favorite music album that we had listened to many times before now took on new meaning. I am a firm believer that God teaches us after the manner of our own understanding, whether it be symbols, mathematics, or music. The LP we had was Fire and Water (definite scriptural symbolism there) by a group called Free. The thought kept coming into my head--"the truth shall set you free." I had no idea where this came from, as I wasn't too in tune with the Bible at that time of my life. But the Spirit told us to play this record over and over, specifically one song called "Heavy Load." This song had a lumbering, heavy, plodding beat, as if a man was walking with his last available energy, just barely able to drag himself down the road. It told of a man who had taken the wrong turn in his life and was indeed carrying a heavy load, due to his decisions. As the needle hit the first note of the song, both Dan and I felt a tremendously heavy weight press down upon us until we were crushed to the floor and reduced to sobbing and uncontrollable tears. This didn't end until the last strains of the final note had faded. When the weight lifted from us, we were able to stand and talk again. We were allowed about five minutes' break and then were moved to listen again, with the same results as before. Many times we were instructed to repeat this sequence. Every time the music began, we were pressed down with the weight of our sins, as I know it to be now. I had heard the song many times before, but the lyrics were transformed as I listened. What had once been "oh, I'm carrying a heavy load--can't go no further down; it's the wrong road" now became "Lord, I'm carrying a heavy load...." Surprisingly, Dan heard no change in the song. We had experienced almost everything in total synchronization. Now we had a major difference. That night, as we talked between playings of the song, Dan would see shadow figures that would hide in the dark corners when he turned to look at them. It was as if the demons knew he could see them. I could not see them. Perhaps this was not my gift, but his. We went from room to room, turning on lights--desiring light instead of darkness. When we left the rooms, other people living in the house would turn them off and hide in the darkness. They left rooms as we entered. Not that they were sharing the experience in any way, but they seemed to know that there was definitely something highly unusual going on. They just didn't want any part of it. I went from being gone a week at a time, my parents not knowing if I was even alive, to being home every night and reading the Bible. My parents knew that something miraculous had taken place, but even when I tried to explain, they really couldn't comprehend it. And they never asked any questions, which was surprising to me. Perhaps they were just glad I was home and safe. About six months later, I was the only one home when the missionaries from The Church of Jesus Christ of Latter-day Saints came to the door. I would have previously turned them away, but I was now interested in hearing what they had to say. They introduced themselves as Eldersof the church--Elders Atwater and Catmull. And as they taught me the things I had previously learned by the Spirit of God (doctrines uniquely LDS), I became excited because I recognized the teachings and they rang true again in my soul. I think they were surprised to have me so receptive, saying over and over again, "I know! I know!" At a certain point, I knew I had to ask my parents to listen, too. They had politely said their hellos and left the room during the first discussion or so. I went to get them and told them they had to hear it as well. From then on they sat in and they, too, became convinced it was the truth. Within a month of my baptism, the rest of the family was baptized. Shortly after we began to be taught, Elder Catmull was transferred to a new assignment and Elder Fisher took his place. Fisher/Atwater--another sign to me that this was the Lord's will. But an interesting thing happened while my family members were being taught. My sister had been attending another congregation of The Church of Christ and had mentioned that we were studying with the Mormons. Suddenly those who were nowhere to be seen when I was into drugs, having overdoses, and being arrested were coming out of the woodwork to save us from the Mormons. One night I was visited by the pastor who had baptized me into The Church of Christ. I hadn't seen him for ages, but here he was. I told him that I was convinced that if the true church was on the earth, it would have the same organization of apostles and prophets, the same gifts of the Spirit, and the same miracles as was in the ancient church. He smiled in an amused way, turned his Bible to the New Testament, and proceeded to show me the points that were connected with the apostles. He then told me that since they were no longer on the earth, the ancient authority was now gone, as well as miracles and powers from God. As he had listed their authorities and powers, he mentioned baptism, which had stood out like a neon light to me. I asked him if he'd had the authority to baptize me and he began to stammer and stutter, trying to find words to explain his way out of it. I couldn't let him change the subject. And being just green enough to be less than tactful, I asked in no uncertain terms, "Did you have authority to baptize me or not? This is my eternal salvation we are talking about." He again tried to answer, but could not, so he left and never came back. I have often wondered how he dealt with answering that question for himself. One night a friend of my dad's, who worked with him, came with a minister while we were having a session with the missionaries before the baptism of the rest of my family. This minister kept insisting that the Book of Mormon had been changed and was no longer in its original form. I held one out to him and asked him to show me. He backed up as if I was about to hurt him. Again and again he insisted it was changed. When I again held it out and asked for an example, he simply said, "I wouldn't touch that perverted book." I have never seen my father move so fast, before or since. He came off the couch at the far end of the room, and I thought he was about to grab the man by the lapels. Instead, he stopped short, directly in front of him and announced in a voice of authority, "I'm afraid I'm going to have to ask you gentlemen to leave." There was no doubt that he meant it and they complied immediately. After they left, he paced the floor several times, from one end of the room to the other. When he finally stopped pacing and shaking his head in agitation, he said simply, "There must be something to it or they wouldn't fight it so hard." What wonderful insight he had and how true that proved to be. For all the years since I was baptizeda member of The Church of Jesus Christ of Latter-day Saints in late 1971, I have made it a mental exercise to find weak points, chinks in the story or doctrines. I have succeed a few times, or so I thought, until the details and answers were provided to me. I then had more evidence of its truthfulness. And year after year, the evidence becomes more and more convincing. However, if I were to rely on that kind of evidence alone, I would be deceiving myself. How I know the truth of it is far more powerful and more convincing. I know it to be true because the Spirit has born witness to my soul that it is true. There is no substitute for the Holy Ghost telling you the truth of a matter. No message goes deeper or lasts longer. All else is just corroborating evidence. It is the personal testimony and witness of the Spirit that is the convincer. I mentioned that the Lord uses the manner of our own understanding to teach us. He used parables with those who understood them. He used symbolisms to teach those who recognized them. He did the same with me, although many were recognized only later. The apartment where my experience took place was on Smith Street. Joseph Smith was the founder of the Restoration and the first prophet in our day. A few streets from there was Taylor Street. John Taylor was a prophet of the church, as well. The name Fire and Water on the LP was significant, as was the name of the band, Free. The previous LP had been called Tons of Sobs, something that Daniel and I had experienced that night in full detail. Even the names Daniel and Steven are Biblical names, although the spelling of mine is different. The name Daniel means "Judge of God" and Stephen means "Crown." The Lord established in the mouths of two witnesses that night, just as he promised in scripture that he would, and just as he did with the missionaries he sent to our home. The names of the missionaries, Fisher and Atwater, had Biblical significance and symbolism. The teaching of a pre-mortal existence, having a body of flesh to carry our immortal spirit, that the earth itself will become a Urim and Thummim and many more, are uniquely LDS teachings. And what impressed me most was that these young men knew the answers. You couldn't stump them--ever. The gospel as taught by the LDS Church was impeccable in every way. It not only answered every question, but brought up new and deep questions you had never before considered and answered them satisfactorily. And these were not run-of-the-mill questions and answers. They were ones that dealt with the eternal nature of man and God and the relationship they have. The Church answers the questions of where we came from, why we are here, and where we are going after this life. It tells us that we are the children of royal lineage--children of God Himself--and as such, have a greater measure of creation to live up to than we thought. It tells us the nature of this world and why it was created for man. The true church also provides insight into the ancient church, the Apostasy and falling away, the true knowledge that was available to ancient prophets and much more. Above all, it teaches us that God is not unreachable or untouchable, but is accessible to His children, if they will seek Him out. It tells us of our Father's intent for us to become just as He is--eternal beings in nature, power and wisdom--and that this is not blasphemy to know it to be so. My wish for any who read this is that they will give it a chance, listen to the teachings, pray about the truth of them (without any pre-determined biases or prejudices), and allow God to witness unto them the truth of it. If you are sincere, you will know, for the Spirit cannot lie and the peace and warmth you will feel will assure you of the truth. As the men on the road to Emmaus said of Christ, "Did not our heart burn within us?" By this same means will you know of its truth. God bless you to that end and may he bring you into his one true fold.

Is the Reorganized Church of Jesus Christ of Latter-day Saints Mormon?

Terrie — Thu, 26 Mar 2009 17:46:43 +0000

The Reorganized Church of Jesus Christ of Latter-day Saints is not a part of the Church of Jesus Christ of Latter-day Saints. They came into being following the death of Joseph Smith at the hands of assassins. The church's structure, under Joseph, as it is today, was that he served as the prophet and the president of the church. He was assisted by counselors. There was also the Quorum of the Twelve Apostles. Joseph had previously explained that the First Presidency existed only as a unit; if the president died, the First Presidency was dissolved and the Quorum of the Twelve Apostles would lead the church until the new president was put into position. However, when he died, there was great confusion over what should happen next. Of the First Presidency, only Sidney Rigdon remained. Rigdon had already shown signs of weakness, and the members of the church, against Joseph's desires, had sustained him into the First Presidency. The church was still young and God allows it to learn from experience. Today, the prophet alone selects his counselors and the sustaining vote is only a promise to support that choice. At the time of the murder, Rigdon had gone to Pennsylvania, despite a revelation telling him not to go. He quickly returned to Nauvoo, Illinois, where the church was headquartered and began to campaign to take over the leadership of the church. He claimed to have received revelation saying that Joseph remained the president of the church and that all blessings came through Joseph-a clear violation of scriptural knowledge that all blessings come through the Savior Jesus Christ. He then said Joseph had appointed him to be the guardian of the church and that he would receive revelation from Joseph concerning how to run the church. Brigham Young was the head of the Quorum. All but two members of that body were away, but Brigham said they would hold a meeting the next day to discuss Rigdon's claims. At the beginning of this meeting, Brigham explained that the Quorum held the keys to the church, meaning the official authority from God, and they only could lead the church. He told people they were free to follow whomever they chose, but the apostles would still lead God's church, even if no one currently present chose to follow them. A number of people present testified later that as he spoke, they saw and heard not Brigham, but Joseph speaking. Most members of the church already accepted this, and more were converted following Brigham's speech. However, there were other groups that felt the leadership belonged to others, rejecting Joseph's teachings that the keys of authority were held only by the Quorum of the Twelve Apostles. One such group was one that felt the church leadership should be inherited, as it sometimes was in the scriptures. The believed Joseph's son should lead the church once he was old enough. This movement was led by Jason Briggs, Zenas Gurley, and William Marks. Briggs and Gurley claimed to have received revelation from God to this effect, and proceeded to organize a body of apostles-although not a complete one-to hold the position of prophet in guardianship for the child. Eight years later, Marks worked to convince Joseph Smith the Third to take over leadership of the church. Not all members of Joseph's family accepted this decision. His mother, who could not go west due to health, supported the original church. The church continued for many years to be led by various descendants of Joseph's family. However, in more recent years, men who were not direct descendants of Joseph have taken leadership and some have resigned rather than serving until death. This group became known as the Reorganized Church of Jesus Christ of Latter-day Saints, formerly reorganizing in 1860, and adding the word Reorganized to their title in 1872. In 2001, they changed their name to the Community of Christ. Since separating from the mainstream church, they have altered many of the doctrines of the church and progressed in their own way. While sharing a common beginning, and often working together to preserve historical sites they both have interest in, they are not at all the same church, and the doctrines and practices of the Community of Christ are now very different than they were when Joseph Smith was alive and are a breakaway, or protestant group, not a restoration church. They have adopted many traditional Protestant beliefs which were not among the teachings of Joseph Smith. Some of Joseph's descendents have begun to return to the Church of Jesus Christ of Latter-day Saints in recent years.

The Savior's Example Taught Me to Teach

Terrie — Fri, 27 Mar 2009 13:03:54 +0000

A Personal Experience by Terrie I grew up in a lightly religious non-LDS family. I recited a bedtime prayer, read Bible stories, and attended church once or twice a year. Morality mattered, but we were told to decide what was right. It was only after I joined the church that I learned to use the example of the Savior as a measuring stick for my own choices. When I was a teenager and new to the church, I was invited to teach an unusually large group of preschoolers. Several had disabilities and the others were just a major handful. I was offered the volunteer job because I was the only person available who knew sign language and could communicate with the two deaf children. Having no teaching experience, I found myself unable to control my class. Week after week, I struggled to get through a lesson, and usually ended the class in tears after the last child had been retrieved. I didn't have the confidence to admit I needed help. One day, one of my leaders found me in my classroom after Primary-the children's program. She had only stepped in to turn off the light she saw glowing under the door, but she quickly saw I was upset and pulled up a chair, asking what was wrong. I poured out my frustration and anger over the children's unwillingness to respect how hard I worked each week to prepare good lessons for them. She listened patiently until I'd gotten it all out of my system. When I was done, I waited for her to give me a magic solution that would solve everything. She asked a single question: Do you love your students? I stared at her. Love them? I didn't even like them. Maybe she hadn't been listening. I reminded her of their terrible behavior-running wildly around the room, giving silly answers in silly voices to serious questions, and kicking the children sitting next to them. There was nothing lovable about those children, in my mind. Today, I'm in awe that she refused to pass judgment on my feelings about that class. She simply nodded and then asked me if I'd be willing to try an experiment. Like the Savior, she accepted me as I was, but then helped me change. The experiment required me to follow the Savior's example. He loved those He taught, even if they didn't deserve it. She challenged me to learn to love my unruly class of preschoolers. She even offered specific assignments to help me learn to do that. I was to write their names on individual sheets of paper in my teaching notebook and fill them with information about each child. With seventeen students, I barely even knew their names, much less a page of personal information about each one. She also asked me to put their names on individual file cards and then to pray a personal prayer for each child daily, using what I had learned to make it truly personal. She also signed me up for a class that trained teachers, and here, we were introduced to the teaching methods the Savior used. We read the story of the children who came to see the Savior. In pictures, these children are always standing reverently around the Savior, but when I stop to think of them as real children, I realize there was almost certainly a child who ran around the field, or gave silly answers in silly voices to the questions lovingly asked of him by the Savior. He wouldn't have lost His temper or refused to love that child. What would Jesus have done in my little classroom? I began to visit the children in their homes, sit with their families in church, and play with them at church parties. My notebook pages filled up and the children stopped being a blur of noise and misbehavior. They became individuals with real feelings and needs. One child needed to learn how to talk. Another needed to overcome a fear of the dark. As my knowledge grew, and I worked harder to teach them the way the Savior would teach them, I found I really did start to love them. Once I loved them, they began to behave reasonably well, because they thrived on my attention and my new pleasure in them. I started to understand one reason the Savior was able to do everything He did. His love was real and all-inclusive, and when the love is great enough, no miracle is too big to happen. I understood love was the secret behind everything the Savior did in His eternal life.

How Did Jesus Christ Teach?

Terrie — Fri, 27 Mar 2009 20:43:19 +0000

The teaching mode of the Savior was varied. He used a number of different ways to teach the people He encountered about God the Father. One of His favorite methods was to tell a story. These stories are often called parables. Jesus Christ used parables to reach people at a variety of levels. Those who knew how to and were willing to listen with their hearts were able to pull deep meanings from the stories. Others at least heard a good story. Jesus often used the story to hold his audience's attention. After the story was told, it was frequently explained. Other times he used them to keep those who did not come with honest intent from learning things they would be held accountable for if they understood. He could give the teachings that brought the most blessings only to those who listened with their hearts.

10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. (Matthew 13)

Jesus Christ also taught through sermons, as do ministers today. He would gather those who came to hear him, or sometimes just a select few, and teach them important truths using a variety of methods-stories, sayings, instruction, and warnings or promises. This allowed him control over the content of the lessons, and also allowed him to tailor the material to his listeners. He never tiptoed around the truth during these sermons. He had only a short time to accomplish everything that needed to be done, and he didn't waste time with jokes, watered down gospel, or anything else that might suggest his sermons was anything less than a matter of eternal life or death. Jesus also taught spontaneously or arranged an informal teaching moment. For instance, when he came upon the woman being stoned, he was able to teach a lesson in only one sentence, when he suggested that the person who was without sin be the first to stone this woman for her own sin. The men understood the message and went away, ashamed of themselves. However, Jesus wasn't finished teaching. He then spoke with the woman. He told her He didn't judge her, giving her an important message about her worth before God. Then He instructed her to give up her sins. When Martha and Mary had Jesus as a guest in their home, Martha fussed in the kitchen, making a special meal for their honored guest. She became frustrated because her sister, instead of helping, sat at Jesus' feet, being taught the gospel. Martha asked Jesus to intervene, and He most likely startled her by suggesting that at this particular moment, Mary was choosing the better part. He wasn't undermining the need to feed people or care for the home. He was teaching a lesson about choosing your priorities based on the moment. Jesus didn't care about a fancy meal. He generally lived simply. There would be many days in which Martha could make fancy meals for people, but only a few in which she could sit quietly and learn from the Savior Himself. These powerful lessons were delivered without planning, as the moment arose. He demonstrates to us the importance of being ready to teach at a moment's notice, taking advantage of what is going on at a given moment. Jesus' most powerful teaching might be the lessons he taught by example. He made a point of living the way He wants us to live. When He was asked why He would be baptized, when He was perfect, He reminded them everyone was to be baptized. He never exempted Himself from the everyday laws of the gospel. When a group of children were brought to see the Savior at the end of a busy day, the apostles wanted to send them away, because Jesus was tired. However, the Savior called them over and spent important time talking to them and blessing them. He demonstrated through his actions that children mattered, and that a parent or a teacher, no matter how tired or busy he might be, needed to find the time to spend with the children, and most particularly to find time to teach them the gospel. Another way Jesus taught was through miracles. His miracles demonstrated He really was sent by God, but they often taught a lesson, as well. He healed people no one else bothered to respect or worry about. He healed lepers, who were kept away from others. He healed the blind, who, in those days, were generally relegated to begging. He healed the poor and the rich alike. Through these healings of people considered unimportant, He taught us how to treat others. He helped us to understand our responsibility isn't just to those in our social circle or economic class, but to everyone. By doing so, He gave dignity and importance to those who are often overlooked. One story that demonstrates this respect concerns one of several healings of a blind man. This man was sitting by the side of the road, begging, when he learned Jesus was coming His way. He began to call out to the Master. Others told him to stop. He was a mere beggar, not worthy, they thought, of the Savior's attention. Jesus, however, felt differently. He called the man to Him and asked Him what He could do for the man. He spoke to the blind man respectfully. Then, after the man asked for his sight, Jesus said the man's own faith had made him whole. Think of the effect this had on those who watched and listened. Those who had felt the man was unworthy to speak to the Master suddenly learned this overlooked and underestimated man had faith so extraordinary it could bring about his own healing. Did they begin to look at other overlooked and underestimated people differently because of this? It was a great teaching moment that came through healing. Most of the healings we learn of involve people no one else cared about. A Mormon apostle, Jeffrey R. Holland, suggests the physical healings were also a metaphor for spiritual healing, and that Jesus intended for us to also look for those who need spiritual healing for their souls. These teaching methods demonstrate many of the ways we can teach others in our own lives. Jesus was the master teacher, and His stories are made available to us as an example to follow.

Jesus Christ as Advocate

Terrie — Mon, 06 Apr 2009 14:21:53 +0000

Before Jesus Christ was born, even before the world began, Jesus Christ committed Himself to taking on the role of our advocate to the Father. An advocate is someone who pleads for another person. John explained this role in 1 John, chapter 2 of the King James Bible:

1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

God is a just God. He's given us laws we're expected to obey. However, He is also a loving God and He knows us perfectly. Because of this, He knows we will not keep all the laws and will sin during our life. Justice would require us to be punished for every sin, including the punishment of being unable to return to God's presence. The scriptures teach us no unclean thing can enter into God's presence. Since it would be impossible for any fully mortal person to refrain from sin, God lovingly provided a Savior for us. This allows justice to be tempered with mercy. This was done prior to the creation of the world. God created the spirits of all those who lived, and we lived with Him for a while in a premortal existence. There we developed our personalities and talents and learned about the gospel. Since we were ourselves, some were righteous and some were not. After a time, God told us we had progressed as far as we could in that spirit life, and would now have an opportunity to go to a new home, where we'd be given a family and a body, and would have an opportunity to have experiences and trials. During this time, we were expected to seek, find, and then live by the truth. If we lived the truth we knew, we could return to Him someday. However, knowing we'd not be perfect, the law was tempered by mercy. He offered to send us a Savior. Jesus Christ volunteered to do this for us. Jesus was the first Spirit created by God, and so He is our oldest brother. He offered to come to earth and live a sinless life. Only He could do this, because He would come not as the child of two mortal parents, but as the child of a mortal mother and a Heavenly Father. This combination of mortal and divine would allow Him to experience the things we experienced as mortals, and to die, but would also allow Him to live sinlessly and to choose death, rather than to have it forced on him as mortals do. No one would be able to take His life. He would give it as a gift. Just before His death, He would take on Himself all the sins of the world and then die for us. This satisfied the demands of justice, and tempered it with mercy. After our deaths, it will be Jesus who will judge us. Because He lived here on earth and shared our experiences, and because He is the one who atoned for our sins, He's qualified to do this.

22 For the Father judgeth no man, but hath committed all judgment unto the Son. (John 5:22)

In turn, He will assign judgment to those who were our leaders in our own lifetime-the Twelve Apostles judging those who lived in their time, for instance, because they have a fuller understanding of the special challenges of their own lifetimes. But it is the Savior who will be the final judge and our advocate to God, pleading our case for mercy to temper justice. His atoning sacrifice gives Him the right to do this. His judgment will be completely fair. The Bible is clear in our responsibility for keeping the commandments:

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. (Matthew 7:21, KJV of the Bible)

Our responsibility, then, is to seek out the truth, learn to live it, and repent when we fall short. When we've done the best we can, the Savior will make up the difference. In the Great Intercessory Prayer, Jesus demonstrated this role for us:

6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. 7 Now they have known that all things whatsoever thou hast given me are of thee. 8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. 9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. (John 17)

Doesn't the Bible Say No One Has Seen God?

Terrie — Mon, 06 Apr 2009 21:26:19 +0000

One teaching that makes the Mormons unique is that of being able to see God. When Joseph Smith was fourteen years old, he became concerned about how to choose which church to join. He was studying the Bible one day, when he found his answer. James 1:5, written by the Savior's own brother, instructed us to turn to God if we sought wisdom. Joseph saw this was the only way to obtain an answer, because only God could be trusted to tell him the truth. He had received too many differing instructions from the various ministers of his area. He went into the woods and began to pray. After a time, God and Jesus Christ both appeared to him. God introduced Joseph to Jesus and Jesus instructed him not to join any of the churches currently on the earth, because they were incomplete. Joseph followed this counsel, and later, when he was grown, he was taught by an angel and prepared to help bring the restored gospel to the earth. Is it possible for a mortal to see God? The Bible records many instances in which mortals, normally prophets, saw God. Let's look at a few of these. Stephen was chosen to assist the apostles in their work after the death of Jesus. However, he angered many people because of his testimony and faith. He was arrested and accused of blasphemy. Despite the false accusations, Stephen refused to defend himself, instead using the time to preach the gospel. His face was like that of an angel, and God was with him.

55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. (Acts 7)

Stephen was stoned to death for testifying of that he had seen God and Jesus. The world has generally not been accepting of those who testified of this sacred experience. Jacob also saw God after wrestling with a messenger from God:

30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. (Genesis 32)

Moses, Aaron, Nadab and Abihu, and seventy of the elders of Israel saw God:

9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: 10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. 11 And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.

Later, Moses saw God's face, and then His glory but not His face. (Exodus 33). Solomon saw God twice and then still turned away from Him, making God angry. Isaiah saw God as well, and was nervous because he was unclean. A servant of the Lord cleansed him of his sins. Despite the many times the Bible reports of people who have seen God, there is one scripture which says, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18) This scripture is sometimes used to try to discredit the Mormon teaching that Joseph Smith saw God. However, if we look at chapter 6 of the same book, we discover an explanation of this statement: Not that any man hath seen the Father, save he which is of God, he hath seen the Father. (John 46:6) In other words, to see God, you must be spiritual and worthy to do so. Joseph Smith taught that the first scripture, John 1:8, is properly translated to be that you can only see God when quickened by the Spirit. Jesus offered additional insight into this topic when he taught: "All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.(Luke 10:22) God has shown Himself to only a select few people over the course of history, but He has shown Himself at times when it was important, to those who were worthy.

prince-of-peace

admin — Fri, 10 Apr 2009 01:26:50 +0000

forever-and-ever

admin — Fri, 10 Apr 2009 01:27:17 +0000

Could Jesus Sin?

Terrie — Tue, 14 Apr 2009 14:48:34 +0000

Could Jesus have sinned? If He could not sin, what was the point of the temptation?

Every person who was ever created by Heavenly Father was given the gift of moral agency, which is the right to make choices. This includes Jesus Christ. The Savior's gift to us was one He gave willingly, which was a necessary part of the gift. This means that when Satan tried to tempt Him, Jesus could indeed have given into temptation. God knew, when He sent Jesus, that His Son would not sin, but Jesus had the ability to do so if He chose. Howard W. Hunter, a former prophet of the Mormons, spoke on this subject before he was a prophet. Elder Hunter, as he was then called, said, "It is important to remember that Jesus was capable of sinning, that he could have succumbed, that the plan of life and salvation could have been foiled, but that he remained true. Had there been no possibility of his yielding to the enticement of Satan, there would have been no real test, no genuine victory in the result. If he had been stripped of the faculty to sin, he would have been stripped of his very agency. It was he who had come to safeguard and ensure the agency of man. He had to retain the capacity and ability to sin had he willed so to do. As Paul wrote, "Though he were a Son, yet learned he obedience by the things which he suffered" (Heb. 5:8); and he "was in all points tempted like as we are, yet without sin" (Heb. 4:15). He was perfect and sinless, not because he had to be, but rather because he clearly and determinedly wanted to be. As the Doctrine and Covenants records, "He suffered temptations but gave no heed unto them." (D&C 20:22.) (Howard W. Hunter, "The Temptations of Christ," Ensign, Nov 1976, 17) Agency was a critical part of God's plan for us. Mormon beliefs teach that before we were born, God created our spirits and allowed us to live with Him as spirits for our time. We had agency there and our own personalities. Our growth and development started there. Some chose to be more righteous than others, just as people do here. When it was time for us to come to earth, God explained His plan for us. We would receive bodies and families, but would not remember our time in Heaven. We'd have to seek out the truth, accept it, gain faith, and live by it. Life would be a test, and as such, we'd often make mistakes and sin. Since justice would require perfection, something not possible for fully mortal people, God would give us a Savior, someone whose parentage would combine the mortal and the divine, who would live a perfect life, and who would, by choice, die for our sins. Lucifer wanted the job, but he fully intended to overthrow God's plan. Having no desire to suffer for our sins, his own plan involved taking from us our agency. We would come to earth as nothing more than puppets. He would control our every action and every thought, rendering it impossible to sin and making a mockery of the test. In this way, we'd all be guaranteed the right to return to God, but Lucifer would not need to suffer for us, since there would be no sin to atone for. It was a selfish plan and most of us rejected it. Jesus Christ offered to become our Savior, and was happy to follow God's plan for us. He was willing to suffer the pains of Gethsemane and the cross because He loved God and He loved us. He understood that agency was essential to our experiences on earth, and did not try to take it from us. He also knew it was essential for His own experience on earth. He needed to experience the trials and temptations of life, and demonstrate His ability and willingness to avoid temptation and cope well with trials. Only in this way could he understand what we faced, and only by having His sacrifices made freely could the atonement happen. It was a gift that had to be given willingly. The temptations mirrored the types of temptations we face in our own lives. He had already been baptized and had fasted for forty day, leaving him weak. When our bodies are weak, we find it harder to resist temptation. Elder Hunter quoted David O. Mckay, another previous church leader, who said, "Classify them, and you will find that under one of those three nearly every given temptation that makes you and me spotted, ever so little maybe, comes to us as (1) a temptation of the appetite; (2) a yielding to the pride and fashion and vanity of those alienated from the things of God; or (3) a gratifying of the passion, or a desire for the riches of the world, or power among men." And then he said: "Now, when do temptations come? Why, they come to us in our social gatherings, they come to us at our weddings, they come to us in our politics, they come to us in our business relations, on the farm, in the mercantile establishment, in our dealings in all the affairs of life, we find these insidious influences working, and it is when they manifest themselves to the consciousness of each individual that the defense of truth ought to exert itself." (David O. McKay, Conference Report, Oct. 1911, p. 59.) Jesus kept his eye on the eternal goals, not the short-term temptations, and thereby maintained his covenanted role as a perfect Redeemer. While demonstrating His personal commitment to the gospel and to His role in it, He also set an example for us to follow. We will face similar challenges in our own lives, and while we may not see Satan standing directly in front of us, we must learn to recognize him and his temptations in their more subtle forms, and develop the strength, the courage, and the eternal vision to send Satan away.

thy-wil-be-done

Terrie — Wed, 15 Apr 2009 13:06:27 +0000

thy-wil-be-done1

Terrie — Wed, 15 Apr 2009 13:09:46 +0000

thy-wil-be-done2

Terrie — Wed, 15 Apr 2009 13:18:47 +0000

bella-photo

Terrie — Wed, 15 Apr 2009 13:36:39 +0000

forgiven

Terrie — Wed, 15 Apr 2009 13:52:44 +0000

get_thee_hence_satan

Terrie — Wed, 15 Apr 2009 14:01:51 +0000

thy-wil-be-done3

Terrie — Wed, 15 Apr 2009 14:02:48 +0000

thy-wil-be-done4

Terrie — Wed, 15 Apr 2009 14:02:51 +0000

get-thee-hence_-satan

Terrie — Wed, 15 Apr 2009 14:07:48 +0000

first-vision

Terrie — Wed, 15 Apr 2009 14:14:18 +0000

first-vision1

Terrie — Wed, 15 Apr 2009 14:15:54 +0000

i-am-the-resurrection

Terrie — Wed, 15 Apr 2009 14:25:02 +0000

brigham-young-john-willard-clawson

Terrie — Wed, 15 Apr 2009 14:32:07 +0000

brigham-young-john-willard-clawson1

Terrie — Wed, 15 Apr 2009 14:40:51 +0000

Why Should I Trust the Wisdom of God?

Terrie — Mon, 27 Apr 2009 14:03:29 +0000

It's human nature to want to stay in charge of our own lives. Turning decisions that affect us can be very frightening. However, we see the world with a very limited vision. There is no way for us to see what will happen in the long term. The scriptures contain many stories of people who were forced to trust God's advice even when the advice's wisdom wasn't obvious. As is often pointed out, it wasn't raining when Noah built the ark. Living where he did, it's likely he couldn't even imagine what a flood would look like. The Bible tells of the widow of Zarephath. The prophet Elijah was commanded by God to go to Zarephath during a serious drought and famine, explaining that He had instructed the widow to feed Elijah. When Elijah found her, he asked her for water and bread. She responded, "As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.(1 Kings 17:12) Even though God had instructed her to provide this bread for the prophet, somewhere in the back of her mind must have been some concern about this. She didn't even have enough to care for herself or her child, and she was being asked to feed a prophet. Why couldn't he go to someone who had more than she had? Elijah reassured her, "Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth." Now the widow has a decision to make. Should she do what seems logical and sensible-take care of herself and her son first, because they have so little, sending the prophet on to someone who was better off? Or...should she trust the promise of the prophet, and by extension, God? Notice that Elijah gave her a specific order-feed him first, and then herself and her son. She had to exercise faith in God before even beginning to care for herself and her child. She had no proof the prophet was telling her the truth. For her, it was a moment of commitment-she had to decide if she had a testimony of the prophet and of her own personal revelation from God that she was to do this. What did she choose? She didn't have days and hours to go in, pray, and come to a decision. She had just a moment to make a choice that would affect the rest of her life and even her eternal life.

15 And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 16 And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord, which he spake by Elijah.

With but a moment to choose, the widow chose to trust God's wisdom in a situation that seemed entirely unlikely. Her life wasn't easy after this, or without trial, but because she trusted God, she and her child lived. With our limited mortal vision, it's impossible to see the long-term possibilities in a given situation. Losing a job can seem, on the surface, to be a tragedy, but the next year, the person may have launched a successful business of his own, and will later look back and celebrate the day he lost his job. At the moment of the trial, there were no blessings in sight, but a year later, the man can see it spurred him to do something he loved. One of the reasons God sent us to earth was so we could have experiences and learn to make choices. Knowing we'd have difficulty making those choices with our limited vision, He gave us a resource to use as we go through our lives. He offered us the ability to pray and to receive personal revelation that can guide us through the challenging decisions we have to make. Each person has the light of Christ to guide him from birth. This light comes from God through Jesus Christ, and it is what testifies of us what is true and what is right. Sometimes people refer to their conscious, which is really the Light of Christ whispering the right thing to do. When a person decides to seek out the truth about God, and select a church to join, it's the light of Christ, not the missionary or friend, who will tell the person what is true in a way that cannot be denied. When someone is baptized by a priesthood holder with the proper authority, he becomes eligible for the gift of the Holy Ghost. which some people call the Holy Spirit. Mormon beliefs teach each person must be baptized by one with authority. Following the baptism, either that day or soon after, the person is confirmed a member of the church. This is done by priesthood holders who place their hands on the head of the new convert, proclaim him a member, and then command him to receive the gift of the Holy Ghost. The gift of the Holy Ghost allows the member to have the Holy Ghost with him all the time, as long as he's living worthy to receive it. The Holy Ghost cannot be where evil is, so a person who ignores a prompting to remove himself from a bad situation or to stop doing something wrong will find he is alone to cope with the consequences of his decisions. The Holy Ghost's guidance allows us to access God's wisdom in every situation. When we're confronted with a decision to make, the Holy Ghost will tell us what God wants us to do. As we follow that counsel, either from the Light of Christ or the Holy Ghost, we should notice the results. While some results might not be apparent for many years, and God's choices may even be more for the benefit of another than for you, we will often be able to see the wisdom in the advice we were given. Over time, this will help us to learn to trust God and to follow His instructions even when the answer doesn't seem to make any sense to us with our limited vision.

Where Can I Find the Words of God?

Terrie — Mon, 27 Apr 2009 17:02:26 +0000

For someone who has just decided to learn about God and come to some decisions, it can be a bit overwhelming to know where to start. There are so many books, articles, and churches to choose from. Where should the search begin? The best place to begin is always with God's own words. For most people, this will mean turning first to the Bible. The Old Testament of the Bible tells us the story of the creation of the world and the beginnings of God's church. He teaches us what He wants us to know about truth through his prophets, who received revelation directly from God and then shared that information with the world. In the New Testament, we learn of God's great gift to us: His only begotten Son. The New Testament tells us of the birth of Jesus Christ and His ministry. During His ministry, we have God's word directly from His Son. After Jesus was crucified, the records continued for a time with the teachings of His chosen apostles. People often hear of a Mormon Bible. The Mormon Bible is the King James Version of the Bible in English, with other versions selected for other languages. This is the same Bible that has been read by millions of others. In 2007, an apostle pointed out that in the previous General Conference (a meeting held twice a year and broadcast to all church members world-wide), the Bible was quoted from over 200 times in two days. However, the Mormons do have other sources for learning of God's word. One such source is the Book of Mormon, which is not the Mormon Bible, but a compliment to the Bible. It serves as another testament that the Bible is true, and that Jesus Christ lived, and often helps us to understand portions of the Bible that are unclear.

Honest, diligent study of the Bible does make us better and better, and we must ever remember the countless martyrs who knew of its power and who gave their lives that we may be able to find within its words the path to the eternal happiness and the peace of our Heavenly Father's kingdom. Although these early Christian reformers agreed on many things, they ultimately disagreed on many points of doctrine. This resulted in the organization of numerous Christian denominations. Roger Williams, an early champion of religious liberty, concluded that there was "no regularly-constituted Church on earth, nor any person authorized to administer any Church ordinance; nor could there be, until new apostles were sent by the great Head of the Church, for whose coming he was seeking" (see William Cullen Bryant, ed., Picturesque America; or, the Land We Live In, 2 vols. [1872-74], 1:502)." (M. Russell Ballard, "The Miracle of the Holy Bible," Ensign, May 2007, 80-82)

Once Jesus and His apostles died, the world entered into an apostasy. There were no longer prophets and apostles on the earth to explain confusing doctrine, as Roger Williams noted. Through translation errors and efforts to interpret the scriptures, the original meanings were often lost. The Book of Mormon did not face this challenge. It was translated only once into English, by a prophet of God, and in English, it's not subject to translation error. Often doctrines are explained more clearly there. The Book of Mormon was written by a series of prophets, beginning with those who lived around the time of the Biblical prophet Jeremiah. The first prophet, whose writings we no longer have, was Lehi, one of many prophets in Jerusalem at that time. He was commanded by God to flee into the wilderness to save his life. He took with him his family and a few other people and they eventually landed on the American continent. After his death, his son, Nephi, took over leadership of the family church and kept careful records of the history and the teachings of God to his people. The records were handed down from prophet to prophet, unlike the Bible, which was compiled by committee from scattered records. They were written for the last days and were not read by the people of that time. The content was chosen for the needs of our day, under inspiration from God. This book was part of the restoration of the gospel in the 1800s, and that restoration began with the Bible. Joseph Smith, as a fourteen-year-old boy who was concerned about finding God's own church, read James 1:5 in the Bible. This verse was written by the brother of Jesus Christ: If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. (James 1:5, King James version of the Bible) Recognizing the wisdom of this advice, Joseph went to God in prayer and learned that the complete gospel was no longer on the earth. In time, he was trained by an angel and then allowed to bring to light the Book of Mormon and participate in the restoration of the Gospel. This allows us yet another source of God's word: The words of the prophets. With the restoration of the gospel, the earth once again had prophets. Just as God sent prophets to prepare His children for the first coming of Christ, He has also restored them to the earth to prepare us for the second coming. Today, we have a source from which we can receive God's words. Mormon beliefs include the knowledge that one can receive personal revelation from God. The prophets reveal God's words to us, and we then have a responsibility to learn whether or not they are true. Those learning about the church are instructed to pray to God to find out what is true and then to act on it, rather than merely taking the words of the missionaries. We can receive personal knowledge in the same way Joseph Smith did. While it's unlikely God will come in person to answer our prayers, He has promised to reveal His wisdom to us if we pray with faith, just as the scripture Joseph Smith read promised. The Bible, the Book of Mormon, and modern-day revelation, as well as personal revelation, are the sources God has given us to receive His word.

she-turned-to-him

Terrie — Mon, 27 Apr 2009 17:18:38 +0000

lost-and-found

Terrie — Mon, 27 Apr 2009 17:23:48 +0000

lost-and-found1

Terrie — Mon, 27 Apr 2009 17:26:24 +0000

gethsemane

Terrie — Tue, 28 Apr 2009 19:22:07 +0000

Why Did Jesus Have to Suffer So Much?

Terrie — Tue, 28 Apr 2009 19:25:05 +0000

The end of Jesus' life was very difficult. He was persecuted, and, at critical moments, abandoned by many who loved Him. In the Garden of Gethsemane He endured pain beyond what we can imagine, and He followed it by a painful death on the cross. Why was all this necessary? Jeffrey R. Holland, an apostle of the Lord, addressed this issue in a recent talk. He spoke of the challenges of the last days of the Savior's life, of having a leader who found no fault in Him scourge Him anyway; of being turned on by one of His own apostles, of having the apostles sleep while he endured extraordinary suffering. And then came the cross.

"Now I speak very carefully, even reverently, of what may have been the most difficult moment in all of this solitary journey to Atonement. I speak of those final moments for which Jesus must have been prepared intellectually and physically but which He may not have fully anticipated emotionally and spiritually-that concluding descent into the paralyzing despair of divine withdrawal when He cries in ultimate loneliness, "My God, my God, why hast thou forsaken me?" The loss of mortal support He had anticipated, but apparently He had not comprehended this. Had He not said to His disciples, "Behold, the hour . . . is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me" and "The Father hath not left me alone; for I do always those things that please him"?¹⁷ With all the conviction of my soul I testify that He did please His Father perfectly and that a perfect Father did not forsake His Son in that hour. Indeed, it is my personal belief that in all of Christ's mortal ministry the Father may never have been closer to His Son than in these agonizing final moments of suffering. Nevertheless, that the supreme sacrifice of His Son might be as complete as it was voluntary and solitary, the Father briefly withdrew from Jesus the comfort of His Spirit, the support of His personal presence. It was required; indeed it was central to the significance of the Atonement, that this perfect Son who had never spoken ill nor done wrong nor touched an unclean thing had to know how the rest of humankind-us, all of us-would feel when we did commit such sins. For His Atonement to be infinite and eternal, He had to feel what it was like to die not only physically but spiritually, to sense what it was like to have the divine Spirit withdraw, leaving one feeling totally, abjectly, hopelessly alone." (None Were with Him by Elder Jeffrey R. Holland Of the Quorum of the Twelve Apostles, April General Conference 2009)

The purpose of Jesus' suffering was to be able to understand what those of us who are far less perfect experience. In the final days, Jesus will serve as our advocate and judge, and to do this properly, He will need to understand what we endured. He had no first-hand knowledge of what it means to suffer because of sin. He never experienced, through His own choices, what it meant to have God withdraw. Mormons teach that each person is entitled to the Spirit of Christ and those who have been baptized may receive the Gift of the Holy Ghost. (The influence of the Holy Ghost can be with people before baptism, but not in the same way as it can be afterwards, when it becomes a gift and not just an influence.) However, the Holy Ghost cannot be where evil is, and those who are intentionally choosing to sin and who ignore the warnings of the Holy Ghost are left alone to cope with the consequences. Jesus Christ never experienced this feeling of being alone, without God or the Holy Ghost present as a comfort and a guide. In His final moments, He was given this experience. He hung on the cross alone. No others could come closer than the ground below. No angels strengthened Him as they did in the Garden. This time, for a brief while, He was utterly alone. One reason Jesus Christ came to earth as an infant and grew to adulthood, rather than simply coming down from the clouds for a short time, was so He could gain experiences and come to understand what it means to be human. As He experienced the challenges of a mortal body, as He faced hunger, sorrow, worry, and joy, He better understood our lives and our motivations. It became easier for Him to understand the trials and temptations we faced. This gave Him the complete understanding and compassion necessary for Him to understand how we can be fairly judged. His suffering, which He voluntarily endured, was a gift for us, one of many great and eternally significant acts of sacrifice on behalf of His brothers and sisters. Watch the talk by Elder Holland: [embed]http://www.youtube.com/watch?v=EpFhS0dAduc[/embed]

walking-with-me

Jarron — Thu, 30 Apr 2009 22:49:00 +0000

Why is Jesus Called the Firstborn?

Jarron — Thu, 30 Apr 2009 23:30:30 +0000

When we think about what it means to be born, we usually think of being given life and a mortal body from a father and a mother. Therefore, when asking "What does it mean to say that Christ is the Firstborn?" another question usually comes up: "How can Christ be the firstborn if he lived in what is sometimes called the meridian of time?" In order to answer these questions, we must rethink our definition what it means to be born. The scriptures speak of receiving a rebirth when one receives a remission of sins. But since Christ never sinned, this cannot be the case. "They that be whole need not a physician, but they that are sick" (Matthew 9:12). At any rate, when people are born, they are thought of as receiving life. Hence, to be reborn is to receive life anew. One way in which Jesus is the firstborn is because he "is risen from the dead, and become the firstfruits of them that slept" (1 Corinthians 15:20). By calling Christ the Firstborn we make reference to his act of conquering death in order that "all be made alive" (1 Corinthians 15:22). One could say then, that it is therefore an act of worship--of awed reverence--to remember that Jesus Christ is the Firstborn, the first to be resurrected and receive his physical body anew. But there is more than one way in which Jesus Christ is the firstborn. Under the term "Firstborn" in the Bible Dictionary, one reads of three ways that Jesus is called by this title:

"Jesus is the firstborn of the spirit children of our Heavenly Father, the Only Begotten of the Father in the flesh, and the first to rise from the dead in the resurrection, 'that in all things he might have the preeminence' (Colossians 1:13-18)."

Because I have just written about the last statement, how Jesus is "the first to rise from the dead in the resurrection," and because an article has already been written on the middle statement, Christ as "the Only Begotten of the Father in the flesh," I prepare now to address the first statement, that "Jesus is the firstborn of the spirit children of our Heavenly Father." In order to understand what this statement means, one must understand that all men and women, before they were born on this earth, existed as spirits. These spirits of premortal men and women "knew and worshiped God as their Eternal Father and accepted His plan by which His children could obtain a physical body and gain earthly experience to progress toward perfection and ultimately realize his or her divine destiny as an heir of eternal life" (The First Presidency and Council of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints. "The Family: A Proclamation to the World," Ensign, Nov. 1995, 102). These spirits are the "spirit children" referred to above, and Jesus is the firstborn—preeminent--of these "spirit children." In 1909, the governing body of The Church of Jesus Christ of Latter-day Saints (Mormon Church) issued a statement that explains this idea further: "The Father of Jesus is our Father also. Jesus himself taught this truth, when He instructed His disciples how to pray: 'Our Father which art in heaven,' etc. Jesus, however, is the firstborn among all the sons of God--the first begotten in the spirit, and the only begotten in the flesh. He is our elder brother, and we, like Him are in the image of God." (The First Presidency [Joseph F. Smith, John R. Winder, Anthon H. Lund], "The Origin of Man," Improvement Era, November 1909, 75-81). This seems to make sense, but now I want to ask, is it wrong to consider a God to be our Elder Brother? Does it not seem at least a little strange to say that we are related—at least spiritually—to the greatest being that ever walked the earth? But strange or not, ". . . [a]mong the spirit children of Elohim [Heavenly Father] the firstborn was and is Jehovah or Jesus Christ to whom all others are juniors" (First Presidency and Council of the Twelve, in Improvement Era, August 1916, 940-1). So, Christ is the firstborn of all of God’s spirit children and while he can be considered in a sense to be our Elder Brother, yet at the same time the God of all the earth still desires to call us His friends (Cf. John 15:15). The late Elder Neal A. Maxwell eloquently stated a remedy for this strangeness,

"In intelligence and performance, He [Jesus Christ] far surpasses the individual and the composite capacities and achievements of all who have lived, live now, and will yet live! (See Abraham 3:19). He rejoices in our genuine goodness and achievement, but any assessment of where we stand in relation to Him tells us that we do not stand at all! We kneel!" (Neal A. Maxwell, in Conference Report, Oct. 1981, 9).

So can we call Jesus Christ our Elder Brother? Well, in the sense of having the same Eternal Father in Heaven—the Father of our spirit bodies—the answer is yes. But I personally would not feel comfortable doing it. I would much rather stick to the term Firstborn, because it encompasses so much more of what He is—"the firstborn of the spirit children of our Heavenly Father, the Only Begotten of the Father in the flesh, and the first to rise from the dead in the resurrection, 'that in all things he might have the preeminence' (Colossians 1:13-18)" (Bible Dictionary: Firstborn).

Why is Jesus Called the Son of David?

Jarron — Wed, 06 May 2009 22:56:44 +0000

In the first verse of the first gospel as it appears in our New Testament, Matthew calls Jesus Christ “the son of David” as if it were a sort of preface to the genealogy he is about to write, and perhaps, a preface to Matthew’s entire testimony of the Savior. Following this preface is the line of royal descent from Joseph, Mary’s husband, back to David, King of Israel (Cf. Matthew 1:1-16). Because Joseph is listed as a descendant of David, Joseph can also be called a son of David. Joseph treated Jesus as if He were his own son, and by those who knew not of His divine origin Jesus was presumed to be “the son of Joseph” (Luke 3:23), or “the carpenter’s Son” (Matthew 13:55). It may be said, then, that Jesus is the adopted son of Joseph. However, Joseph was not Jesus’ literal Father. As James E. Talmage explained,

“That Child to be born of Mary was begotten of Elohim, the Eternal Father, not in violation of natural law but in accordance with a higher manifestation thereof; and, the offspring from that association of supreme sanctity, celestial Sireship, and pure though mortal maternity, was of right to be called the "Son of the Highest” (Jesus the Christ. Salt Lake City: Deseret, 1922. 82).

Hence Christ is called the Only Begotten of the Father in the flesh; he had a mortal mother and an immortal Father. Therefore, in order for Jesus to be a literal descendant (and therefore a son) of David, Mary must also have been of Davidic descent. Talmage explained further that:

“A personal genealogy of Joseph was essentially that of Mary also, for they were cousins. Joseph is named as son of Jacob by Matthew, and as son of Heli by Luke; but Jacob and Heli were brothers, and it appears that one of the two was the father of Joseph and the other the father of Mary and therefore father-in-law to Joseph. That Mary was of Davidic descent is plainly set forth in many scriptures; for since Jesus was to be born of Mary, yet was not begotten by Joseph, who was the reputed, and, according to the law of the Jews, the legal father, the blood of David's posterity was given to the body of Jesus through Mary alone” (Jesus the Christ. Salt Lake City: Deseret, 1922. 87).

Jesus is therefore a son of David. But because the title “son of David” recognizes the genealogy of Jesus Christ means it must have a deeper meaning. In order to find out what this deeper meaning is, the title itself must be defined. David was the great king of ancient Israel. His reign “was the most brilliant of Israelitish history, for (1) he united the tribes into one nation, (2) he secured undisputed possession of the country, (3) the whole government rested upon a religious basis, and the will of God was the law of Israel (Bible Dictionary: David). Because David was king of Israel, his descendents, under the patriarchal order, were entitled to the throne. However,

“At the time of the Savior's birth, Israel was ruled by alien monarchs. The rights of the royal Davidic family were unrecognized; and the ruler of the Jews was an appointee of Rome. Had Judah been a free and independent nation, ruled by her rightful sovereign, Joseph the carpenter would have been her crowned king; and his lawful successor to the throne would have been Jesus of Nazareth, the King of the Jews” (Ibid. 88).

Finally, perhaps the analysis can go one step further if we distinguish “son of David” with a lowercase ‘s’ from “Son of David” with a capital ‘S.’ The lowercase ‘s’ version denotes any son or descendant of David. Absalom, Amnon, Solomon, and others are given this title (Cf. 2 Samuel 13:1, 2 Chronicles 1:1). But the title “Son of David” with a capital ‘S’ is reserved for only one being that has ever walked the earth. It is applied only to Jesus of Nazareth, usually when asked to perform a miracle. Hence, by addressing “Jesus as Son of David” one “demonstrates . . . belief that He was the Messiah of Israel” (Ibid. 335). Messiah is an Aramaic word that means “the anointed” (Bible Dictionary: Messiah). In Old Testament times, kings were anointed to their offices, as were priests, high priests, and prophets (Cf. 1 Samuel 10:1, Exodus 40:15, Leviticus 21:10, 1 Kings 19:16). It is, therefore, fitting that Jesus is called the Messiah—the Anointed One—for He is Prophet, Priest, and King. David was anointed when he became king of Israel, and he, as heretofore quoted, “united the tribes into one nation, . . . secured undisputed possession of the country, . . . and [made] the will of God . . . the law of Israel” (Bible Dictionary: David). David, in a sense, delivered Israel. It is therefore also fitting that the Anointed One—the Messiah—“denotes the King and Deliverer whose coming the Jews were eagerly expecting” (Bible Dictionary: Messiah). The Jews were “eagerly expecting” that Deliverer because the Old Testament is full of references, types, shadows, and prophecies of the coming of One who would unite Israel once and for all, give them the law of God to live by, and deliver unto them their nation. This Deliverer was and is Jesus the Christ, the Son of David.

walking-with-me1

Jarron — Thu, 07 May 2009 20:13:51 +0000

thy-will-be-done

Jarron — Mon, 11 May 2009 21:45:01 +0000

Why is Jesus Called the Lamb of God?

Jarron — Mon, 11 May 2009 21:58:38 +0000

Because Jesus’ name-titles are symbolic, one might analyze them in order to both gain a greater appreciation of and learn who He really is. One of the titles of Jesus Christ that has a very profound level of symbolism is when he is called “the Lamb of God.” I will attempt a basic explanation of what this name-title means, and why of all creatures, a lamb was chosen to represent the Savior. Long before the Lamb of God was born in Bethlehem and laid in a manger, Isaiah likened the Savior of all men and women unto a lamb when he wrote, “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth” (Isaiah 53:7). The lamb is therefore a symbol of meekness, humility, and of willingness to submit to the will of the master. It is true that Jesus is all of these (humble, willing to submit to the Father) but the level of symbolism goes much deeper than this. But before a further explanation of why Jesus is called the Lamb of God is given, we must dwell for a moment on the Law of Sacrifice, a rite of worship that had been practiced as a part of worship since the days of Adam and Eve. An understanding of the Law of Sacrifice will give us a starting point as to the deeper symbolism of why Jesus is called the Lamb of God.� The Bible Dictionary states that, “Soon after Adam and Eve were cast out of the Garden of Eden, the Lord gave them the law of sacrifices, which included offering the firstlings of their flocks in a similitude of the sacrifice that would be made of the Only Begotten Son of God” (Bible Dictionary: Sacrifices). The law therefore pointed men and women “to that great and last sacrifice; and that great and last sacrifice [would] be the Son of God, yea, infinite and eternal” (Alma 34:14). In the Mosaic Law one reads that the sacrifices must be “a male without blemish,” (Leviticus 1:3), the firstling or firstborn of one’s flocks (Numbers 18:17), and having no broken bones (Exodus 12:46). Lambs of this nature were highly valued possessions and had to be offered voluntarily. After the paschal lamb was sacrificed it was “eaten . . . with unleavened bread and bitter herbs” (Bible Dictionary: Feasts). Anything left over was burned. This is what happened when lambs were sacrificed during the Passover, a feast of the Jews that was “instituted to commemorate the passing over the houses of the children of Israel in Egypt when God smote the firstborn of the Egyptians,” and Israel’s “redemption from Egypt” (Bible Dictionary: Feasts). This lamb sacrifice at the feast of the Passover is known as the “paschal lamb.” James E. Talmage said, putting the pieces of the puzzle together,

“The paschal lamb, slain for every Israelitish household at the annually recurring feast of the Passover, was a particular type of the Lamb of God who in due time would be slain for the sins of the world. The crucifixion of Christ was effected at the Passover season; and the consummation of the supreme Sacrifice, of which the paschal lambs had been but lesser prototypes, led Paul the apostle to affirm in later times: ‘For even Christ our passover is sacrificed for us’” (Jesus the Christ. Salt Lake City: Deseret, 1922. 46-47).

Furthermore,

“If ‘the preparation of the passover’ (John 19:14) on Friday, the day of Christ's crucifixion, means the slaughtering of the paschal lambs, our Lord, the real sacrifice of which all earlier altar victims had been but prototypes, died on the cross while the passover lambs were being slain at the temple” (Ibid. 620).

Abraham therefore said prophetically as he prepared to sacrifice his only son, “My son, God will provide himself a lamb for a burnt offering” (Genesis 22:8). Jesus Christ is the Lamb of God. He is a male, sinless and without blemish. None of his bones were broken (John 19:36). He is the Firstborn. He is meek, humble, and willing to submit to the will of his Father. He is our Passover (1 Corinthians 5:7). While all sacrifices, including the Passover, helped ancient Israel look forward to the greatest event ever to occur on the earth, the Sacrament of the Lord’s Supper helps us look back to that same event. We symbolically eat His flesh and drink His blood as a token of remembrance of that transcendent event (Matthew 26:26-28). Thus the old law was done away, and a new one had been given in its place.

“For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice” (Alma 34:10).

aaron-and-kristyn-at-temple

Gale — Wed, 20 May 2009 18:03:12 +0000

Why is Jesus Called the Son of God?

Jarron — Wed, 20 May 2009 21:48:49 +0000

Sometimes some of the simplest questions are also some of the most profound. These types of questions are therefore some of the most difficult to answer. “Why is Jesus called the Son of God?” is one of these questions, simple, profound, and difficult to answer. But as one of my English Professors told me the other day, “The hard questions are really the only questions worth asking.” In that case, Why is Jesus called the Son of God? In a basic sense, the question is closely related to the question the Spirit of the Lord asked Nephi: “Knowest thou the condescension of God?” (1 Nephi 11:16). Note a definition of “condescend” that the Oxford English Dictionary gives the word, “To depart from the privileges of superiority by a voluntary submission; to sink willingly to equal terms with inferiours.” I feel like I can use Nephi’s response to the Spirit’s question as my own response, “I know that he loveth his children; nevertheless, I do not know the meaning of all things” (1 Nephi 11:16-17). What the record says next is a basic answer to the question.

“And he [the Spirit] said unto me [Nephi]: Behold, the virgin whom thou seest is the mother of the Son of God, after the manner of the flesh. And it came to pass that I beheld that she was carried away in the Spirit; and after she had been carried away in the Spirit for the space of a time the angel spake unto me, saying: Look! And I looked and beheld the virgin again, bearing a child in her arms. And the angel said unto me: Behold the Lamb of God, yea, even the Son of the Eternal Father!” (1 Nephi 11:18-21).

James E. Talmage, a biblical scholar, wrote about the Savior’s birth and what it means that Jesus is the Son of God:

“That Child to be born of Mary was begotten of Elohim, the Eternal Father, not in violation of natural law but in accordance with a higher manifestation thereof; and, the offspring from that association of supreme sanctity, celestial Sireship, and pure though mortal maternity, was of right to be called the "Son of the Highest." In His nature would be combined the powers of Godhood with the capacity and possibilities of mortality; and this through the ordinary operation of the fundamental law of heredity, declared of God, demonstrated by science, and admitted by philosophy, that living beings shall propagate—after their kind. The Child Jesus was to inherit the physical, mental, and spiritual traits, tendencies, and powers that characterized His parents—one immortal and glorified—God, the other human—woman. (Jesus the Christ. Deseret Book: Salt Lake City, 1990. 77.)

When speaking of a son, we mean a male child of a father and a mother. Calling Jesus Christ the Son of God is closely related to calling Jesus the Firstborn. Also, to be called a firstborn son implies being an heir and inheriting “the leadership of the family. . . This is often spoken of in the scriptures as birthright” (Bible Dictionary: Firstborn). Because Jesus is the Son of God and the Firstborn, He is therefore heir to “all . . . that the Father hath” (John 16:15). Furthermore, He “is the firstborn of the spirit children of our Heavenly Father, [and] the Only Begotten of the Father in the flesh” (Bible Dictionary: Firstborn). The second of these last two statements from the Bible Dictionary, that Jesus is the “Only Begotten of the Father in the flesh,” reiterates what the Spirit said to Nephi, that Mary is “the mother of the Son of God, after the manner of the flesh” (1 Nephi 11:18). The phrase “after the manner of the flesh” is interesting. It specifies that Mary is Jesus’ mortal mother. But by specifying, the phrase alludes to the existence of a life before Jesus received a physical body. “We are not now thinking about the Virgin Birth,” said C. S. Lewis, “We are thinking about something that happened before Nature was created at all . . . ‘Before all worlds’ Christ is begotten” (Lewis, 157). This is essentially a rewording of the first statement from the Bible Dictionary, that Jesus “is the firstborn of the spirit children of our Heavenly Father." But because of the definition of “son” that was defined above, that a son is a male child of a father and a mother there is another corollary. The definition of “son” implies that during the Premortal Life, “before Nature was created at all,” Jesus, “the firstborn of the spirit children,” must have a Heavenly Mother as well as a Heavenly Father. Eliza R. Snow once wrote,

I had learned to call thee Father, Thru thy Spirit from on high, But, until the key of knowledge Was restored, I knew not why. In the heav’ns are parents single? No, the thought makes reason stare! Truth is reason; truth eternal Tells me I’ve a mother there. (Hymns 292)

For some, all this will be hard to comprehend. But, “There is no good complaining that these statements are difficult. Christianity claims to be telling us about another world, about something behind the world we can touch and hear and see. You may think the claim false, but if it were true, what it tells us would be bound to be difficult—at least as difficult as modern Physics, and for the same reason” (Lewis, Mere Christianity 156). Yet, just because these statements are difficult does not mean they are not possible to comprehend with study and faith. “For with God all things are possible” (Mark 10:27). I know I have certainly not come close to describing every way (or even one way) in which Jesus is the Son of God, but I hope this basic explanation will invite the reader to study more deeply the life of the Savior, and the "great . . . plan of our God" (2 Nephi 9:13).

the-birth-of-jesus

Jarron — Wed, 20 May 2009 22:11:15 +0000

the-birth-of-jesus1

Jarron — Wed, 20 May 2009 22:18:50 +0000

Who/What is God?

Jarron — Wed, 03 Jun 2009 21:58:16 +0000

Before I say anything else, I want to make it clear that the real answer to this question is beyond the scope of this article; indeed, it is beyond the scope of mortality and all things temporal: for “this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent” (John 17:3). Furthermore, “it will be a great while after you have passed through the veil before you will have learned [all the principles of exaltation]. It is not all to be comprehended in this world; it will be a great work to learn our salvation and exaltation even beyond the grave (Joseph Smith, History of the Church, 6:306-7). I am now able to attempt a basic answer to the above question. One of the most profound statements that will act as a beginning to our answer was made by the Prophet Joseph Smith. He said, “It is the first principle of the gospel to know for a certainty the Character of God” (Teachings of the Prophet Joseph Smith, comp. Joseph Fielding Smith. Salt Lake City: Deseret Book. 1938. 345). Because “character” means both “attributes” and “nature” (Cf. Gordon B. Hinckley. Faith: The Essence of True Religion. Salt Lake City: Deseret Book. 1989. 20-27.), in order to know God and thereby receive eternal life, we must learn of both his divine attributes and his divine nature. For “Knowledge of divine and spiritual things is absolutely essential for one’s salvation” (Bible Dictionary, “Knowledge,” see also Romans 10:14). There has been much written regarding God’s divine attributes, so in this article I will attempt a short explanation of the other meaning of character, one that is seldom spoken of—the divine nature of God. I have already stated that it is “the first principle of the Gospel to know for a certainty the Character of God.” In addition, “If men [and women] do not comprehend the character of God, they do not comprehend themselves” (Teachings of the Prophet Joseph Smith, comp. Joseph Fielding Smith [Salt Lake City: Deseret Book Co., 1938], p. 343). This is because “All human beings—male and female—are created in the image of God. Each is a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny” (The Family: A Proclamation to the World. Salt Lake City: The Church of Jesus Christ of Latter-day Saints. 1995.). The reason men and women are created “in the image of God” (Genesis 1:27) is because “The Father has a body of flesh and bones as tangible as man’s; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit” (Doctrine and Covenants 130: 22). This is the basic, corporeal nature of God the Father and His Son Jesus Christ. God the Father, His Son Jesus Christ the premortal Jehovah, and the Holy Ghost are three separate and distinct personages (Cf. Jeffery Holland. The Only True God and Jesus Christ Whom He Hath Sent. Broken Things to Mend. Salt Lake City: Deseret Book. 2008. 208-214.). For some, it may be a strange thing to say that God has a body as tangible (or “able to touch and feel”) as man’s. Jeffery R. Holland eloquently stated,

“If the idea of an embodied God is repugnant, why are the central doctrines and singularly most distinguishing characteristics of all Christianity the Incarnation, the Atonement, and the physical Resurrection of the Lord Jesus Christ? If having a body is not only not needed but not desirable by Deity, why did the Redeemer of mankind redeem His body, redeeming it from the grasp of death and the grave, guaranteeing it would never again be separated from His spirit in time or eternity? Any who dismiss the concept of an embodied God dismiss both the mortal and the resurrected Christ. No one claiming to be a true Christian will want to do that” (Ibid.).

It is easy to come to the conclusion that Jesus Christ, the Son of the Eternal Father, has “a body of flesh and bones as tangible as man’s,” for He said so Himself (Cf. Luke 24:39). Jesus the Christ was resurrected, and to be resurrected means “the uniting of a spirit body with a body of flesh and bones, never again to be divided” (Bible Dictionary, “Resurrection”). There were many who touched the palms of His hands, felt the nail prints in his feet, and thrust their hands into His side (Cf. John 20:27, 3 Nephi 11:14-15). It is also easy to come to the conclusion that the Holy Ghost “has not a body of flesh and bones, but is a personage of Spirit. Were it not so, [He] could not dwell in us” (Doctrine and Covenants 130:22). Hence His name is the Holy Spirit. However, to say that God the Father has “a body of flesh and bones” is a bold statement, especially when considering some seemingly contradictory statements found in the New Testament. One of the most perplexing of these statements is given by the Savior Himself: “God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:24). This passage is often taken out of context. In John chapter four, the Savior was teaching the woman of Samaria how to worship. He was not giving her a discourse on His Father’s corporeal nature—or lack of it. But out of context or not, just because God is a Spirit does not mean that he is only a spirit and not anything else. Indeed, “man is spirit” (Doctrine and Covenants 93:33), and God is, therefore, a Spirit in the same sense that we are spirits—namely a spirit body clothed with a physical body (Cf. Ether 3:9). Finally, the common translation of this passage (John 4:24) is in error. A more complete version of it was given to the prophet Joseph Smith by revelation and confirms that the Savior is teaching how to worship, “For unto such hath God promised his Spirit. And they who worship him, must worship in spirit and in truth” (JST John 4:26). God’s body is, of course, different from ours. It is immortal, perfected, glorified, and resurrected. And because Jesus the Christ was resurrected and has broken the bands of death, all who have ever lived and will ever live on the earth will also be resurrected and receive their bodies after they die--bodies that are immortal, perfected, and glorified. The the most faithful will receive celestial bodies (Cf. 1 Corinthians 15:22, 40-42). Hence, “if men do not comprehend the character of God, they do not comprehend themselves.” Finally, something must be said about the “oneness” of God the Father and His Son Jesus Christ. The biblical passage in John 10:30, “I and my Father are one,” is often misunderstood. The word "one" means completely unified, one in accord, and in perfect harmony. A husband and wife are counseled to be “one” (Ephesians 5:31), as are all those who abide in Christ (see Galatians 3:28). Hence, God the Father and Jesus Christ are not the same personage, but separate and distinct personages who are one, or work in perfect harmony, in bringing to pass “the immortality and eternal life of man” (Moses 1:39). Joseph Smith said that “the fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.” Jesus the Christ is central to everything. He is “the way, the truth, and the life” (John 14:6). It is “by him, and through him, and of him the worlds are and were created and the inhabitants thereof are begotten sons and daughters unto God” (Doctrine and Covenants 76:24). He was resurrected from the dead and He and His Father did not only show themselves in vision to Stephen during his martyrdom (Acts 7:56), but They also appeared to the boy Joseph Smith, early in the Spring of the year 1820. Of Them, the Prophet declared that he “saw two Personages, whose brightness and glory defy all description . . . One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him!’ (Joseph Smith History 1:17).

in_his_light

Jarron — Wed, 03 Jun 2009 22:06:49 +0000

Adam Eve mormon

Jarron — Fri, 26 Jun 2009 18:27:44 +0000

The Law of Sacrifice: Part I - Looking Forward

Jarron — Fri, 26 Jun 2009 18:52:50 +0000

The atonement of Jesus Christ is the central doctrine of Christianity, and all other Christian doctrines come out of and are appendages to it.1 Not only can these other doctrines be connected back to the Savior and His Atoning Sacrifice, but if they are not, “there will be no life nor substance nor redemption in them,” to use a phrase by President Boyd K. Packer, an apostle of The Church of Jesus Christ of Latter-day Saints.2 It is therefore not only important, but necessary, when studying any doctrine or teaching or appendage of the gospel of Jesus Christ, to connect it back to Jesus Christ and His eternal sacrifice. When Adam and Eve were driven out of the Garden of Eden, they were commanded “that they should worship the Lord their God, and should offer the firstlings of their flocks, for an offering unto the Lord” (Moses 5:5). Yet M. Russell Ballard, another apostle of the Church, has said that some have wondered, "How could the slaughtering of an animal upon an altar have anything to do with the gospel of love?"3 He continues,

We can better understand the answer to [this] question when we understand the two major purposes for the law of sacrifice. These purposes applied to Adam, Abraham, Moses, and the New Testament Apostles, and they apply to us today as we accept and live the law of sacrifice. [The] two major purposes [of the law of sacrifice] are to test and prove us and to assist us in coming unto Christ.4

As we read more of Adam and Eve’s obedience to the law of sacrifice, take note of how these two major purposes—to test or prove, and “to assist us in coming unto Christ.” “Adam was obedient unto the commandments of the Lord” (Moses 5:5). He offered up the firstlings of his flocks. This was not easy, especially in an era when one lived off of their land and flocks. A firstling was a very valuable possession. And if that weren’t enough, Adam and Eve did not even know why they were offering sacrifices. The record says that “after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me (Moses 5:6). Adam and Eve passed the test. Like Adam and Eve, we are also asked to sacrifice. Most of us don’t have any firstlings or firstfruits to give up (though even if we did, the law was changed after Jesus Christ made the ultimate sacrifice anyway). We are, however, being tried and proved, and sometimes a person “must learn to walk a few steps ahead into the darkness, and then the light will turn on and go before [them],” as Boyd K. Packer has written.5 Adam and Eve took a few steps into the darkness. They did not know why they were asked to give sacrifices, but they did it anyway. Yet, notice, as the record continues, how Adam and Eve received a witness after the trial of their faith (see Ether 12:6) and were taught concerning the second of the two main purposes of the law of sacrifice—“to assist [God’s children] in coming unto Christ.” The record reads,

And then the angel spake saying: This [sacrifice] is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son forevermore. (Moses 5:7-8)

As Bruce R. McConkie, yet another apostle, has written, “For a pastoral people whose lives depended on their flocks and herds, there could have been no better similitude than this.”6 The righteous posterity of Adam continued to offer sacrifices, down to the children of Israel. However,

[b]ecause of the rebellious nature of the children of Israel in the days of Moses, the practice of the law of sacrifice was changed; it became a strict law requiring daily observance of performances and ordinances. During the time of Moses there was an expansion in the number and variety of offerings under the law of sacrifice. The Mosaic sacrifices consisted of five major offerings that fell into two primary categories—obligatory and voluntary. . .7

Yet,

[o]ne thing remained the same in all of these offerings: everything about Mosaic sacrifice focused on Christ. Like Christ, the priest acted as the mediator between the people and their God. Like Christ, the priest had to have the right parentage to officiate in his office. Like Christ, the offerer through obedience willingly sacrificed what was required by the law.8

Hence, the purpose of the law of Moses was to persuade God’s children “to look forward unto the Messiah, and believe in him to come as though he already was” (Jarom 1:11). Alma, about 74 years before Christ, wrote that after the Savior’s ultimate sacrifice the law of Moses (not the law of sacrifice, for these two are not exactly the same thing) would be done away. He said,

It is expedient that there should be a great and last sacrifice, and then shall there be, or it is expedient there should be, a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled, every jot and tittle, and none shall have passed away. And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal. And thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance.” (Alma 34:13-15)

God loves us. He “doeth not anything save it be for the benefit of the world” (2 Nephi 26:24). He gives His children laws and commandments that point them to Christ. Giving up what we want for the sake of something better isn’t easy. Sacrifice never was easy. It tries our faith and, like all other doctrines of the Gospel of Jesus Christ, connects back and brings us closer to the Savior. While the law of Moses was done away, the law of sacrifice was not. Those who lived before Christ looked forward to Him as though He had already come. Today, we look back with a "broken heart and a contrite spirit" (3 Nephi 9:20). Indeed, as Neal A. Maxwell, an apostle of the Church, has said, “Real, personal sacrifice never was placing an animal on the altar. Instead, it is a willingness to put the animal in us upon the altar and letting it be consumed!”9 Notes 1 See Bruce R. McConkie. Mormon Doctrine 2nd ed. "Atonement of Christ." Bookcraft: 1966. 60.; Joseph Smith. Teachings of the Prophet Joseph Smith. Selected by Joseph Fielding Smith. Salt Lake City: Deseret Book. 1938. 121. 2 Boyd K. Packer, in Conference Report, Apr. 1977, 80; or Ensign, May 1977, 55-56. 3 M. Russell Ballard. “The Law of Sacrifice,” Ensign, Oct 1998, 7. 4 Ibid. 5 Boyd K. Packer. “The Book of Mormon: Another Testament of Jesus Christ—Plain and Precious Things,” Liahona, May 2005, 6–9. 6 Bruce R. McConkie, A New Witness for the Articles of Faith, Salt Lake City: Deseret Book, 1985, 114–15. 7 M. Russell Ballard, "The Law of Sacrifice," Ensign, Oct 1998, 7. 8 Ibid. 9 Neal A. Maxwell, “‘Deny Yourselves of All Ungodliness,’” Ensign, May 1995, 68, emphasis added.

Jesus Christ

Jarron — Fri, 26 Jun 2009 18:56:27 +0000

The Law of Sacrifice: Part II - A Great and Last Sacrifice

Jarron — Mon, 06 Jul 2009 19:13:58 +0000

The atoning sacrifice of Jesus Christ “embraces, sustains, supports, and gives life to all other gospel doctrines. It is the foundation upon which all truth rests and all things grow out of it and come because of it.”1 “The wondrous and glorious Atonement was the central act in all of human history.”2 Because of these statements, all things also point to Christ and His atonement. Those who lived before Christ looked forward to Him and His infinite and eternal sacrifice. Those who live after Christ look back to this greatest of all events and “remember what was done.”3 There were many different ways in which the blood sacrifices before Christ were types and shadows of the great and last sacrifice. Note a few of the details:

First, like Christ, the [sacrificial] animal was chosen and anointed by the laying on of hands. (The Hebrew title Messiah and the Greek title Christ both mean “the Anointed One.”) Second, the animal was to have its life’s blood spilt. Third, it had to be without blemish—totally free from physical flaws, complete, whole, and perfect. Fourth, the sacrifice had to be clean and worthy. Fifth, the sacrifice had to be domesticated; that is, not wild but tame and of help to man (see Lev. 1:2–3, 10; Lev. 22:21). Sixth and seventh, for the original sacrifice practiced by Adam and the most common sacrifice in the law of Moses, the animal had to be a firstborn and a male (see Ex. 12:5; Lev. 1:3; Lev. 22:18–25). Eighth, the sacrifice of grain had to be ground into flour and made into breadstuffs, which reminds us of our Lord’s title the Bread of Life (see John 6:48). Ninth, the firstfruits that were offered remind us that Christ was the firstfruits of the Resurrection.”4

About 74 years before Christ, the prophet Amulek wrote about how Christ’s sacrifice would eventually end blood sacrifices:

It is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice . . . And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal. (Alma 34:10, 14)

Nine years before that, the prophet Alma also testified of Christ,

And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people. And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities. (Alma 7:11-12)

The Savior of all mankind came and fulfilled the law. He is the great and last sacrifice. The pain that He went through was "so hard to bear" that we cannot comprehend it, and His suffering was so great that He--God, the greatest of all--trembled because of the pain, bled from every pore, and suffered both body and spirit (See Doctrine and Covenants 19:18). With His death, the law of Moses was fulfilled. Yet, the law of Moses is not exactly the same thing as the law of sacrifice.5 We still keep the law of sacrifice. The Savior taught concerning the fulfilling of the law and what we are to sacrifice nowadays:

And ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your sacrifices and your burnt offerings. And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost. (3 Nephi 9:19-20)

Malachi 3:8-10 is often quoted to motivate us to pay our tithes and offerings. “Will a man rob God?” the record reads,

Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. (Malachi 3:8-10)

Because one of the offerings we are to give to the Lord is “a broken heart and a contrite spirit,” the same principle of blessings applies. I testify that when we offer up to the Lord a broken heart and a contrite spirit that He will pour out a blessing upon us that is so great that we will not have room enough to receive it. Our cup of blessings will fill to overflowing, even so much that those around us will also receive blessings. Yet, no matter how contrite our spirit or how broken our heart, our sacrifice is nothing compared to the one that happened in the meridian of time. Indeed, there is one offering that pours out a blessing so great upon all of mankind, that none can even begin to comprehend the greatness of it. This offering is so great that it has power to bless—and save—all mankind: “black and white, bond and free, male and female” (2 Nephi 26:33). In conclusion, hear another testimony from another prophet in the Book of Mormon--King Benjamin:

And lo, he shall suffer temptations, and pain of body, hunger, thirst, and fatigue, even more than man can suffer, except it be unto death; for behold, blood cometh from every pore, so great shall be his anguish for the wickedness and the abominations of his people. And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary. And lo, he cometh unto his own, that salvation might come unto the children of men even through faith on his name; and even after all this they shall consider him a man, and say that he hath a devil, and shall scourge him, and shall crucify him. And he shall rise the third day from the dead; and behold, he standeth to judge the world; and behold, all these things are done that a righteous judgment might come upon the children of men. For behold, and also his blood atoneth for the sins of those who have fallen by the transgression of Adam, who have died not knowing the will of God concerning them, or who have ignorantly sinned. (Mosiah 3:7-11)

Hence, “The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.”6 Notes 1 Bruce R. McConkie, Mormon Doctrine, Salt Lake City: Bookcraft, 1966, 60. 2 Neal A. Maxwell, “Willing to Submit,” Ensign, May 1985, 70. 3 Hymns of The Church of Jesus Christ of Latter-Day Saints, The Church of Jesus Christ of Latter-day Saints: Salt Lake City, 1980, 185. 4 M. Russell Ballard, “The Law of Sacrifice,” Ensign, Oct 1998, 7. 5 Ibid. 6 Joseph Smith, Teachings of the Prophet Joseph Smith, Ed. Joseph F. Smith, Deseret Book: Salt Lake City, 1976, 121.

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The Gift of the Holy Ghost

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Christ Healing The Sick At Bethesa

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bethesda1, 1/2/70, 2:39 PM, 8C, 8229x11616 (581+139), 150%, paintings, 1/10 s, R65.8, G55.7, B70.0

The First Vision

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Christ and Children From Around The World

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The First Vision

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Jesus is King

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The Transfiguration Of Christ

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Child of Grace

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A Light To The Gentiles

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The Nativity Mormon

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Marys Visit To Elizabeth

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Marys Visit To Elizabeth

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John the Baptist Baptizing Jesus

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The Angel Appears to the Sheperds

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Walking With Me

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The Crucifixion

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12 Year Old Jesus In The Temple

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Lost and Found

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Lamb of God

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Sermon On The Mount

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The Crucifixions

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Trust in the Lord

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Moroni Hides The Plates In The Hill Cumorah

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Simeon Reverencing the Christ Child

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It Is Finished

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Nazareth

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Boy Jesus in the Temple- Grant Romney Clawson

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The Second Coming- Harry Anderson

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Adam And Eve Kneeling At An Altar

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Dont Forge to Pray

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Awesome Wonder

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The Second Coming- Harry Anderson

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I Am The Resurrection

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Moses and the Burning Bush- Jerry Thompson

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The Last Supper

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The Transfiguration Of Christ

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Get Thee Hence_ Satan

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The Transfiguration Of Christ

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Jesus the Christ- Del Parson

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Jesus Christ

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Sermon On The Mount

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Prince of Peace

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Come Unto Me

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The Holy Men

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The Baptism

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The Crucifixion

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Sermon On The Mount

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Cleansing Of The Temple

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Nativity

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Boy Jesus in the Temple- Grant Romney Clawson

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The Last Supper

Jarron — Wed, 22 Jul 2009 18:22:16 +0000

The Law of Sacrifice Part III - In Remembrance

Jarron — Wed, 22 Jul 2009 18:33:28 +0000

The evening before the Lamb of God was to be crucified for the sins of the world and hours before He was betrayed, the Lord Jesus was sitting with his Apostles in a “large upper room” (Mark 14:15). It was here that He first instituted the sacrament: “And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples,” (Matthew 26:26). Then He said, “Take, eat: this is my body, which is broken for you: this do in remembrance of me” 1 Corinthians 11:24). Then, “After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me” (1 Corinthians 11:25). Thus, the purpose of the sacrament of the Lord’s Supper is to look back and remember Jesus the Christ and what He has done for each of us. Everything points “to that great and last sacrifice; and that great and last sacrifice [is] the Son of God, yea, infinite and eternal” (Alma 34:14). Blood sacrifices looked forward; the sacrament of the Lord’s Supper looks backward, and the central act—the atonement of Jesus Christ—is right in the middle—the meridian of time. In the previous two articles about the law of sacrifice, we have discussed how the law was used anciently to teach God’s children to look forward to this “great and last sacrifice.” With the Savior’s ultimate sacrifice, the law of Moses was done away. The law of Moses, however, “is not the same thing as the law of sacrifice” (M. Russell Ballard, “The Law of Sacrifice,” Ensign, Oct 1998, 7). The Savior said after His resurrection from the dead, “And ye shall offer up unto me no more the shedding of blood . . . [but] ye shall offer for a sacrifice unto me a broken heart and a contrite spirit” (3 Nephi 9:19-20). Hence, what we sacrifice has changed; that we sacrifice, and the reasons why we sacrifice have remained the same. The word sacrifice means to make holy. It also means “To surrender or give up (something) for the attainment of some higher advantage or dearer object” (Oxford English Dictionary, "Sacrifice"). Or, as Apostle of The Church of Jesus Christ of Latter-day Saints Bruce R. McConkie put it, “Sacrifice involves giving up the things of this world because of the promises of blessings to be gained in a better world” (Mormon Doctrine, 2nd ed. “Sacrifice,” Bookcraft: 1966). But what is a broken heart and a contrite spirit? A broken heart is the opposite of a hard heart. The image of a hard heart is used in the scriptures to denote pride. Hence, a person with a broken heart is one who is humble. The word contrite means repentant. A person with a contrite spirit is one who has an awareness of his or her guilt. This person remembers the things he or she has done wrong, but because the person is repentant, he or she strives to change and be better than before. This person knows that through the atonement of Jesus Christ, he or she can overcome all obstacles. To have a broken heart and a contrite spirit therefore means we are willing to submit to God. We are willing to submit to God as Christ was willing to submit to His father. The Savior said, “And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men, even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil” (3 Nephi 27:14). God loves us. He wants us to come unto Him. The law of sacrifice tests us and assists us in coming unto Christ (M. Russell Ballard, “The Law of Sacrifice,” Ensign, Oct 1998, 7). Another Apostle of the Church, Russell M. Nelson, has taught: “Our highest sense of sacrifice is achieved as we make ourselves more sacred or holy. This we do by our obedience to the commandments of God” (“Lessons from Eve,” Ensign, Nov. 1987, 88). Hence, “the sacrifice changed from the offering to the offerer” (M. Russell Ballard, “The Law of Sacrifice,” Ensign, Oct 1998, 7). Sacrifice is therefore a wonderful blessing. Joseph Smith said, “A religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation” (Lectures on Faith 6:7). In other words, sacrifice gives us faith, and with faith we can receive salvation. It is not always easy to give up something we want, especially when we can’t actually see the end results. But I testify that it is worth it in the end. Sometimes we must take a few steps into the darkness in order for the light to turn on and go before us. That’s faith. And sacrifice takes faith. I end with one of my favorite quotes on the law of sacrifice: “Real, personal sacrifice never was placing an animal on the altar. Instead, it is a willingness to put the animal in us upon the altar and letting it be consumed!” (Neal A. Maxwell “ ‘Deny Yourselves of All Ungodliness,’ ” Ensign, May 1995, 68).

The Last Supper

Jarron — Wed, 22 Jul 2009 18:34:20 +0000

Jesus Christ and the Resurrection

Terrie — Thu, 27 Aug 2009 13:36:04 +0000

The Church of Jesus Christ of Latter-day Saints, whose members are sometimes called Mormons, teaches that after the death of the Savior and His apostles, priesthood authority to administer God’s church was withdrawn from the earth. 3276People disagreed over what the scriptures meant and over what Jesus had taught, and as a result, thousands of Christian churches teaching conflicting doctrine began to appear across the earth. Although Christianity continued to be taught and its core doctrine, that of the Savior’s divinity, spread, each church had its own version of Christianity. Many of the doctrines were critical to salvation, and so, as the last days before the second coming of Christ approached, it was important that the truth be completely restored. It was in preparation for this eternally significant moment that a fourteen-year-old boy named Joseph Smith found himself becoming very interested in religion. The area in which he lived was in the midst of a religious fervor. There were revivals and many people were deciding which church to join. Joseph’s family participated in this movement, and Joseph wanted to choose a church as well. However, his visits to various churches and revivals left him confused. No one could explain to him how to know which of the conflicting teachings he heard in the various churches was right. He knew they couldn’t be right. God is not a God of confusion. If a doctrinal teaching was essential to salvation, it could only have one answer. He began reading the Bible, looking for his own answers. There, he found James 1:5, believed to have been written by the brother of Jesus Christ. He read:

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. (James 1:5)

As Joseph thought about this verse, he realized this was the best solution to his problem. Men gave him conflicting information, but God knew what was true. He trusted this counsel and set off for the woods to pray, the first time he would pray aloud. His prayer was answered, just as promised, but in a way he could not have anticipated. This prayer was the moment chosen by God to take the first step toward the restoration. Like many Biblical prophets, a young boy was given a powerful spiritual experience to prepare him for events to come. God and Jesus Christ appeared to him. God introduced the Savior, who then instructed him not to join any of the churches, because the complete gospel was not yet on the earth. It would be a number of years before the restoration began, as Joseph Smith grew up and matured. He was then tutored by an angel named Moroni, who taught Joseph the important initial principles of the gospel and also helped him develop the maturity to cope with the challenges ahead. The restored gospel is the gospel of Jesus Christ, as He taught it when He lived on the earth. He is the head of the restored church and guides it from day to day. The Mormons have a prophet who leads the church on earth, but the prophet himself is lead by the Savior, and can’t do anything of himself. He can’t invent doctrine or put truth to a vote. He is not permitted to “keep up with the times” by altering doctrine to make the church more popular with society. Only the Savior decides what is truth and He directs the church leadership accordingly. There are many articles appearing in the press advising the church to make changes to its doctrine in order to become more acceptable to a changing world. However, this suggests that we must counsel God, instead of taking our counsel from God. Russell M. Nelson, an apostle of the Lord in modern times, taught:

Another unchanging principle is that of divine or moral law. Transgression of moral law brings retribution; obedience to it brings blessings “immutable and unchangeable” (D&C 104:2). Blessings are always predicated upon obedience to law. 39 So the Church teaches us to embrace the right and to renounce the wrong—that we might have joy. 40 The Savior and His servants 41 do not speak words of complacency but teach what people need to know. Through the ages, history attests that contemporary critics have pressed Church leaders to modify a decree of the Lord. 42 But such is eternal law, and it cannot be altered. Not even for His Beloved Son could God change the law that required the Atonement. Divine doctrines cannot be squeezed into compact molds to make them fit fashionable patterns of the day. Nor can they be fully expressed on a bumper sticker (Russell M. Nelson, “Constancy amid Change,” Ensign, Nov 1993, 33).

It is reassuring to those who have found the source of truth to know that truth is unchanging. In a world where everything changes by the moment, a few things will never change. We can always depend on God’s truth. Practices might change, but principles of truth do not. The Savior is the head of the restored gospel. Any person is given the ability to do as Joseph Smith did and turn to God for counsel on which church to join. This is not an opportunity reserved for future prophets, but something every person can do. People who meet with Mormon missionaries are taught that before baptism, they must ask God if this is the true church, so they will know for themselves, rather than relying on the testimony of men. Those who honestly do this are able to develop an unshakable testimony because they received their knowledge personally from God and Jesus Christ. While most people will not receive a personal visit from God, since they aren’t being prepared to restore the gospel, they will receive a sure knowledge of truth in their hearts. When Jesus Christ was on the earth, He taught that prayer was an essential part of the spiritual life. It is equally essential today, and because God promised us wisdom if we ask for it, as recorded by James in the New Testament, He will give us that answer in a way we can recognize as His, if we are patient and come to Him with complete faith.

What Did Jesus Teach About Grace?

admin — Thu, 27 Aug 2009 22:42:47 +0000

Jesus Christ did not actually use the word grace in His earthly ministry. Only two verses reference this word in the four gospels, and these were both spoken by others. Luke tells us the grace of God was on Jesus as a child. John taught: “For the law was given by Moses, but grace and truth came by Jesus Christ (John 1:17, King James Version of the Bible). Therefore, our understanding of the word grace comes from others. Let’s look at a few uses of the word grace in the Bible. Although these were spoken after the Savior’s death, they were spoken by His apostles. The first New Testament reference that gives real information about grace is found in Acts, chapter 15. Paul was listening to church members arguing over the issue of circumcision for gentiles. In the past, the gospel had not been taught to the gentiles, and so this was a fairly recent issue. Paul, deciding he’d heard enough or perhaps was tired of the debate, stood up and reminded them they had been instructed to teach the gentiles and that the issue of circumcision had already been dealt with. Circumcision as a required practice ended with the atonement of Jesus Christ. It was through this atonement that we are saved, not through the act of circumcision, which had been intended to remind men of God’s covenant with Abraham. Therefore, we learn that grace comes through Jesus Christ, and that it is only through Him that we can be saved. In Romans, chapter three, Paul is again coping with disagreements over circumcision. He reminds them that all men are sinners and that circumcision is not going to save anyone from his sins. In verses 23 to 25, he writes:

23 For all have sinned, and come short of the glory of God; 24 Being justified freely by his grace through the redemption that is in Christ Jesus: 25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

Justification means to be restored to our proper relationship with God after we’ve sinned. None of us can do that on our own. Had Jesus Christ not been willing to atone for our sins, no amount of repentance, obedience, or faith would have saved us. The smallest sin would keep us out of God’s presence. Because of the atonement, we can restore our place in God’s kingdom. Grace makes this possible. Grace means we can be resurrected after our deaths. It gives us other blessings as well. We are not accountable for the choices Adam and Eve made in the Garden of Eden and when we commit a sin, we are able to repent if we choose to do so, and to be forgiven when we do. Everyone who came to earth receives grace freely, without any actions or choices on his own part. Mormons are among the few who truly believe grace is not dependent on works, not even the act of making a formal statement of acceptance of the Savior’s atonement. It is freely given to everyone. Those who accept Jesus Christ as their Savior can receive even more blessings as a result of the atonement. Grace makes them possible, but these additional blessings are not available to everyone. To receive them, a person must accept Jesus Christ as his Savior and take upon himself Christ’s name. Because taking on the name of the Savior—being known as a Christian—is such a sacred responsibility, we must honor that commitment by living the gospel out of love and faith, and not simply a desire for reward. Those who do this, who keep the commandments, can do more than merely be resurrected and live forever. They can live with God forever. The scriptures teach us that no unclean thing can dwell in heaven, and certainly, anyone thinking it through will understand that it would be inappropriate for the unrepentant to dwell with God. When we die and are resurrected, we take with us ourselves. We will still be the person we were before we died, in terms of character and personality. Heaven will be wonderful because we are with God and are not living in an earthly state, surrounded by those who do not honor truth or want to live in the manner God commanded. The Book of Mormon helps to explain the relationship between grace, which allows us to be resurrected and to live forever, and exaltation, which allows us to return to God:

23 For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. 24 And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled. 25 For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments. 26 And we ^atalk of Christ, we rejoice in Christ, we preach of Christ, we ^bprophesy of Christ, and we write according to our prophecies, that our ^cchildren may know to what source they may look for a ^dremission of their sins. 27 Wherefore, we speak concerning the law that our children may know the deadness of the law; and they, by knowing the deadness of the law, may look forward unto that life which is in Christ, and know for what end the law was given. And after the law is fulfilled in Christ, that they need not harden their hearts against him when the law ought to be done away. (See 2 Nephi 25.)

This scripture outlines several critical points. First, it tells us that the purpose of the Book of Mormon is to bring people to Christ and to help them believe in Him. Next it explains that we are saved by grace—after all we can do. This phrase is sometimes confusing to those who are hearing it for the first time. What does it mean? It tells us we cannot save ourselves. As mentioned early, works cannot save us. God, like any good father, expects us to do as much for ourselves as possible. In this case, this refers to keeping the commandments. However, that is not enough, and the remaining requirements are beyond our abilities to carry out. This is where grace comes in. We do what we can, and then Christ makes up the difference. He does for us what we cannot do for ourselves, which is the atonement. The remaining sections tell us the Nephites, who were the people who made this record, kept the Law of Moses, having come from Jerusalem at the time of the prophet Jeremiah, because the Savior had not yet come and atoned for them. However, they understood that the law would not save them; it was merely there to help them remember God and to prepare. Verse 26 is the key to understanding the concept of grace. We must look to Christ to have our sins forgiven, because we can’t forgive them ourselves, no matter how hard we work. Our obedience is from love, not greed, in order to be true obedience. It should be a natural outgrowth of our conversion to Christianity. The result of this is a promise the Savior Himself made to those who honor His name: “10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.” (John 15:10)

What are the Mormon Beliefs About Heaven?

admin — Mon, 31 Aug 2009 22:16:49 +0000

Jesus taught, “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you” (John 14:2.) Heaven, in the most correct sense, is the place Jesus and God live, and it is where we may also go if we are worthy to enter into His presence. However, Mormons do not believe there are only two places a person can be sent after death. People live their lives with varying degrees of commitment to God and so there are several homes, or mansions, depending on the choices each person makes in life. It is important to first understand that through grace and the atonement of Christ, all people who live on earth can be resurrected and live forever, without any action on their own part. Grace does not come with a price for those who made the choice to be born. Through grace, each person may be forgiven for his sins if he repents. Mormons are among the few religions that teach that grace is ours without works, not even the work of accepting Jesus Christ as our Savior. Of course, for those who do accept the Savior, there are even greater rewards. Each person who lives on earth is given the gift of agency. We used our agency to choose life on earth and throughout our lives, we continue to use our agency to decide many eternally significant things. We decide whether or not to accept Jesus Christ as our Savior if we’re fortunate enough to learn of Him in this lifetime. We also decide how much we love Him and how many of His commandments we’re willing to live. Obedience requires sacrifice, but also comes with great blessings and each person decides for himself whether or not he is willing to give up some temporal pleasures in order to gain eternal ones. Mormon beliefs teach that each person is accountable only for his or her own sins and not for the choices made by Adam and Eve. Accountability means we are held responsible for the choices we make and will be judged accordingly. The Bible tells us no unclean thing can enter into Heaven, meaning into God’s presence, and so there has to be a judgment. This does not mean a person must be perfect. As mentioned earlier, the atonement allows us to repent and to be forgiven if we do so. Mormons teach that those who accept Jesus as their Savior, take His name on themselves, and honor that name through righteous living will be allowed to return to God’s presence to live forever. This is the Celestial Kingdom, God’s own home. Naturally, every faithful Mormon has this as his goal, as does every other faithful Christian. It cannot be won by simply accepting Jesus once and then going on about your lives unchanged. The process of exaltation into God’s kingdom is a lifelong and even eternal pursuit, requiring the faithful to strive each day to draw closer to God and to bring his life more in accord with the teachings of God. Jesus taught: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven,” (Matthew 7:21). Naturally, those who can dwell in God’s kingdom will be good and valiant people. Mormon beliefs include the promise that those who never heard the gospel but who would have accepted it if they had will have the opportunity to accept it after their death. This is not a second chance, but a first chance. A fair and just God would never punish someone for something entirely out of his control. The second level of heaven is known as the terrestrial kingdom. While they may not live with God, they will be visited by the Savior. This kingdom is for people who were good people, but who allowed themselves to be misled by Satan and by other people. It will also include those who accepted the gospel but who didn’t live it to a celestial level. This demonstrates a reduced commitment to God and His teachings. Those who reject the gospel when they’re taught it on earth may dwell here if they accept it after they die. While this is a place for those who did not earn the highest reward, it will be a peaceful and happy place, even though tinged with grief over losing the presence of the father. The third kingdom is the telestial kingdom. This kingdom will be a temporary place for those who did not receive the gospel or a testimony of the Savior during their lifetime. For these people, it will be a happy place if they lived their lives to the best of their knowledge and accept the gospel when it is presented. They will receive a greater glory in time. There are, of course, some who will not dwell in any of these three kingdoms, known as kingdoms of glory. Those who have a sure testimony of Christ and then deny it and others who have forfeited their right to redemption will live in Perdition. Generally, Mormons do not live lives of fear about their eternal state. They know what they need to do to be where they want to be, and they know that most people will live happy lives for eternity, even if there is some sorrow for missed blessings present. Because Mormons believe in the gift of repentance, which comes through the Atonement of Christ, they do not live lives of fear. While they are accountable for their choices, and sin is serious, they understand they can repent. If that repentance is complete and sincere, they are forgiven. For Mormons being saved is a lifelong process. Accepting Jesus as our Savior is only the first step in a life lived out of love for the Savior over any worldly concerns.

What do Mormons Believe About the Fall of Adam?

admin — Tue, 22 Sep 2009 13:27:21 +0000

Mormon beliefs treat the fall of Adam differently than do most religions, and their teachings about Eve are greater still, an affirmation that God values the wisdom and spiritual contributions of women. The Fall of Adam refers to the time Adam and Eve lived in the Garden of Eden. God told them they could eat from any tree in the garden except one, the tree of knowledge of good and evil. However, he reminded them they had agency and could decide for themselves, but they must remember they would die if they ate from it. Eventually, they chose to eat from that tree and were cast out of the garden into the mortal world. Death became possible and their bodies became mortal. They had to begin to work for the things they needed. This has been referred to as the fall of Adam.Many people see this event as a great tragedy that caused all of us who came afterwards to face hardship and trials. However, Mormons understand that Adam and Eve acted in great wisdom when making their choice. While in the Garden, their bodies were not mortal and they could not have children. For that reason, had they selfishly chosen to remain living a life of ease in the Garden, none of us could have been born. Mormons believe our spirits were created by God and that we lived with Him for a time in Heaven prior to the formation of the earth. Had our first parents not left the garden, all these spirits would have been trapped, unable to progress any further. Mormon beliefs state that mortality is the centerpiece of our existence, with pre-mortal life before it and our lives after death following it. Mortality was given to us as a time to be tested, to gain families, and to have experiences that would allow us to someday return to God’s presence if we lived the gospel. The Garden was an excellent transition place for Adam and Eve as they prepared for the full experience of mortality. It was, in a sense, their childhood, but we can’t stay children forever and become all we’re capable of being. Mormons believe Adam and Eve were prepared for this experience prior to their creations and tutored by God in the Garden. When the serpent approached Eve, he hoped to ruin God’s plan, but in reality he helped it along. The scriptures do not say Eve made an instant decision and so may have spent time thinking it through. She understood her divine calling was one of motherhood—Adam named her Eve, which means Mother of All Living. She understood she had to leave the Garden and experience suffering in order to fulfill that role. The longing for motherhood is a gift given to women and it was given to Eve. Mormons believe Eve was courageous and unselfish in her decision to give up the pleasures of the Garden in order to allow the rest of us to come to earth to live. Adam honored her choice and followed her lead, knowing it was the right thing to do. In addition to being able to begin a family, leaving the Garden allowed them to fulfill the other responsibilities of mortality. Without trials, they could not learn everything they needed to know. They needed to experience the range of emotions in order to appreciate the good emotions. They had to be sick to appreciate health. The Book of Mormon outlines how Mormons see the fall of Adam:

22 And now, behold, if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. 23 And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. 24 But behold, all things have been done in the wisdom of him who knoweth all things. 25 Adam fell that men might be; and men are, that they might have joy. 26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given (2 Nephi 2:22–26 in the Book of Mormon).

The fall was a planned and essential part of our eternal plan, although Adam and Eve had complete control over whether or not it would happen, because, they, like us, had agency. God, being loving and kind, prepared a Savior to come to redeem us from the effects of the fall, so that we could be saved and return to God’s presence. The atonement covers the transgression of Adam and Eve. Eve is honored as a heroine for her role in the Fall, and Mormon women are taught that she represents our personal responsibility for our own spiritual understanding and leadership. Women are considered to be equally capable of understanding complex doctrine and of making their own spiritual decisions and are taught to study the scriptures themselves, rather than relying on their fathers and husbands to interpret the scriptures for them. In addition, women are invited to speak and preach in the church, even at the international conferences and men are taught to listen to their counsel. Neal A. Maxwell, a former apostle, said, “Mormon marriages ought not to be marriages in which men are the theologians and women are the Christians; we must press forward together , for men cannot finally go anywhere that matters without women.” (See Neal A. Maxwell, Wherefore Ye Must Press Forward, Deseret Book Company, Salt Lake City, Utah, 1977) Mormons do not teach the doctrine of original sin. They teach that we are punished only for our own sins, and not for those of anyone else, including the transgressions of Adam and Eve. While there were generational consequences handed down to us, we are not considered responsible for their choices. This is why Mormons teach that small children do not require baptism. They are free of sin until they reach the age of accountability, which is eight years of age.

Why is Jesus Christ Called the Light of the World?

admin — Wed, 25 Nov 2009 01:58:46 +0000

Jesus went to the temple during the feast of the Tabernacles. The temple was lit by four very large candelabra and their light could be seen for a great distance. Here, he rescued the woman about to be stoned for adultery and then proclaimed to those who watched the event, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” Darkness, in a spiritual sense, frequently refers to sin or to confusion about truth. Just as in life, the darkness can hide evil or distort what is real, in the spiritual world, it can distort truth and make it difficult to see or understand truth. However, God created both day and night, and He does not expect us to live our lives in darkness. He wants us to live out our lives in the light, and that light comes from the Savior. Jesus Christ came to earth to fulfill prophecy and to fulfill a promise He made to us before we were born; He promised to come and redeem us from our sins. Prior to this, He taught the gospel, helping those who listened see beyond the Law of Moses to the new higher laws of love. He taught His followers to follow His example and to live a law that would bring them closer to God. Those who did no more than to watch Him would be enlightened as to the kind of Being God Himself was and the kind of person each of us should strive to be. In the aforementioned incident involving the woman who was to be stoned, He responded to questions designed to trap Him concerning the woman’s fate under the law. Rather than telling the men the law was not right, as they hoped, He simply said that the first stone should be thrown by the person in the group who had no sin. Of course, only Jesus Himself met that criteria, but when the men faded away, He too refused to judge her. He only instructed her to abandon her sin. In His brief ministry, He healed the sick, treated with respect those who were treated by the world as nothing, refused to turn away children when He was tired, and gave up everything to devote His life to teaching the gospel. When His mission came to a close, He took on Himself the sins of the world and then voluntarily allowed Himself to be killed. He overcame that death and rose again. Today, even though He isn’t with us on earth, we can still be guided by His light. His light is one of love, and staying in its path will keep us safe. In the Book of Mormon, there is a vision given to a prophet who saw a path that led to a beautiful tree. The tree was filled with magnificent, sweet fruit. A mist of darkness overcame the path, making it difficult for those on the path to know how to reach the tree. However, alongside the path was an iron rod. The tree and its fruit, representing God’s love, could be safely obtained only by holding onto the iron rod, which represented God’s word. Those who let go, who wandered off to explore side paths, lost the opportunity to receive the rewards. One way we can stay on the path and protect our grasp on the iron rod is by learning to recognize and obey the Light of Christ, and when we receive it, the Gift of the Holy Ghost. Through the Light of Christ, which is available to all of us, we can learn to recognize the truth when it is presented to us. Often, as a great truth is imparted, something deep inside of us stirs, leaving us with a warm safe feeling. This is the Light of Christ, testifying to us of this truth. Through this truth some of the great questions of the ages can be answered: Who Am I? Why am I here on Earth? Where am I going when I die? When every religion teaches something different, how can I know which one is teaching what the Savior Himself taught? There are some who try to convince people they must not ask God these great questions, must not turn to Him in prayer for advice. However, Jesus Himself prayed, and James, believed to be the Savior’s own half-brother, taught, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering.” (James 1:5-6, King James translation of the Bible.) The reason some give for advising people against praying to know the truth is often that the person praying will not know who is answering the prayer. However, Mormons believe that God never makes a promise He can’t keep, and that He promised, as we read in the James 1:5, that God has promised to give us the wisdom we ask for. Is it possible God could answer our prayers in a way that leaves no doubt as to who is communicating with us? “For with God nothing shall be impossible. (Luke 1:37.) Mormons believe in a God who can do anything He says He will do. They know that as they continue to pray and to develop their relationship with God, that He will help them learn to recognize how He communicates with them, and improve their ability to recognize answers to prayer. As Mormons—and all who have faith in God and in Jesus Christ—improve the quality of their prayers and their ability to receive answers, the light within them grows, so that no matter how dark the day or the situation of life, they are surrounded by peace, joy, and truth. This is why Jesus is called the light of the world: His light is the only source of the joy God has promised can be ours.

Mormon Beliefs: What is the Fulness of the Gospel?

admin — Thu, 31 Dec 2009 16:24:01 +0000

Mormons (a nickname for members of the Church of Jesus Christ of Latter-day Saints) often use the term “fulness of the gospel.” Mormons refer to modern times as the dispensation of the fulness of times, referring to the fact that the gospel of Jesus Christ has been restored in full. Mormon beliefs teach that Adam and Eve, the first people to live on the earth, were given the full gospel. They shared it with their children. However, people often found it difficult to live the full gospel, and so, periodically, the fulness of the gospel was replaced with preparatory laws, such as the Law of Moses, to help people progress to a point where they could live the full gospel. In addition, truths were sometimes lost. There have almost always been those who wanted God to change truth to something more pleasing to them, and periodically, those false beliefs became widespread among the people. During these times, God often took away the prophets, which also removed access to God’s word. This was known as apostasy, since the people had chosen to apostatize by ignoring or changing God’s word. However, God never allows apostasy to last forever. Each time, He eventually returns the prophets to the earth, as we see while studying the Bible.

His gospel was first established on the earth beginning with Adam and has been taught in every dispensation through such prophets as Enoch, Noah, Abraham, Moses, and others. Each of these prophets foretold the coming of Jesus Christ to atone for the sins of the world. Those prophecies have been fulfilled. The Savior did establish His Church. He called His Apostles and established His priesthood. Most importantly, He laid down His life and took it up that all will rise again, thus carrying out the atoning sacrifice. But that was not the end. After the Savior’s Resurrection, He commissioned His Apostles to lead the Church and administer gospel ordinances. Faithful to this charge, they were persecuted, and some were eventually martyred. As a result, the Lord’s priesthood authority was no longer on earth, and the world fell into spiritual darkness. In the centuries that followed, God’s children had the Light of Christ, could pray, and could feel the influence of the Holy Ghost. But the fulness of the gospel had been lost. There was no one left on earth with the power and authority to lead the Church or perform sacred ordinances such as baptism, conferral of the gift of the Holy Ghost, and the saving ordinances of the temple. Almost everyone was denied access to the scriptures, and most people were illiterate (Robert D. Hales, “Preparations for the Restoration and the Second Coming: ‘My Hand Shall Be over Thee’,” Liahona, Nov 2005, 88–92)

The Mormons call this the Great Apostasy. It was very long and very thorough. We can see the impact of this time as we look around us on earth. Even while the apostles were on the earth, apostasy was beginning, and the apostles grieved at losing people and even entire nations through apostasy. Today, as we observe the landscape of our nation, we see hundreds of churches, all teaching different things and most claiming to have the truth. This happened because the truth was lost and people had to try to decide on their own what was true and what wasn’t. Often these choices led to the formation of new Christian churches with new beliefs not found in the Bible or the church as it existed when Christ was on the earth and even directly contradict those teachings. Because God is not a God of confusion, and because truth matters to Him, as we see by the many references to it in the Bible, we know it matters to God what we believe and how we act based on the truth Jesus Christ taught while on the earth. However, God began to prepare His people for a restoration of prophecy and the fullness of the gospel. Literacy increased and the printing press made it possible for people to read the Bible on their own. Reformations began which challenged the traditions of some long-standing religions. In the 1700s, a nation was formed which guaranteed freedom of religion. This made it possible for a restoration to occur. Finally, in the 1800s, the world was ready for the restoration to occur. Joseph Smith, a teenager in upstate New York, lived in a time of great excitement over religion. People were anxious to align themselves with a church and many opportunities were given to them to choose one that suited their beliefs. Joseph, his mother, and his siblings attended many of these revivals and churches, but this exploration only confused Joseph. He couldn’t figure out how to tell which of the churches was true. He turned to the Bible for help. While studying, he found James 1:5-6: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering.” This verse, believed by many scholars to be the work of the half-brother of Jesus Christ, was, Joseph realized, the key to solving his dilemma. He went into the woods near his home and prayed with faith. God and Jesus appeared to Him and instructed Him not to join any of the churches currently on the earth, since none were entirely correct. Later, when he had grown and matured, an angel named Moroni came to begin tutoring him in preparation for the restoration. Joseph eventually translated a set of ancient records we call the Book of Mormon, which is a companion to the Bible and testifies of its truthfulness. When this was complete, the restoration of the Savior’s gospel could begin. Today, we live in a time that again has the blessings of prophets to share with us God’s word. While some think God has turned His back on His children forever, Mormons know that just as prophets were needed to prepare God’s people for the first coming of Christ, prophets are just as necessary to prepare us for the second coming. Perhaps the need is even greater, since this return will be made known to all the world.

Our message is unique. We declare to the world that the fulness of the gospel of Jesus Christ has been restored to the earth. We declare with boldness that the keys of the priesthood have been restored to man, with the power to seal on earth and in the heavens. The saving ordinances pronounced by the Lord as requirements for entering into eternal life with Him can now be performed with binding authority by those who worthily exercise the power of His holy priesthood. We declare to the world that this is the day referred to by biblical prophets as the latter days. It is the final time, before the coming of Jesus Christ to rule and reign over the earth. We invite all to listen to the message of the restored gospel of Jesus Christ from us. Then you can compare the glorious message with what you may hear from others, and you can determine which is from God and which is from man (L. Tom Perry, “The Message of the Restoration,” Ensign, May 2007, 85–88.)

The fullness of the gospel, then, means that God’s prophets are on the earth, allowing us to sort truth from the teachings of men, and helping us to prepare for the triumphant return of the Savior, and for our own return to God’s presence. We can know for ourselves if this is true, because God has promised us that we can pray to find out, rather than simply trusting man’s word. Just as the brother of Jesus said, if we lack wisdom, God promises to give it to us if we ask in faith, with a sincere desire to know the truth. Mormons teach that they have the fullness of the gospel found in their own faith. However, James E. Faust, a previous apostle of the Lord, teaches what this means in relationship to other faiths:

We believe The Church of Jesus Christ of Latter-day Saints is a restoration of the original Church established by Jesus Christ, which was built “upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone.” 24 It is not a breakoff from any other church. We believe that the fulness of the gospel of Christ has been restored, but this is no reason for anyone to feel superior in any way toward others of God’s children. Rather, it requires a greater obligation to invoke the essence of the gospel of Christ in our lives—to love, serve, and bless others. Indeed, as the First Presidency stated in 1978, we believe that “the great religious leaders of the world such as Mohammed, Confucius, and the Reformers, as well as philosophers including Socrates, Plato, and others, received a portion of God’s light. Moral truths were given to them by God to enlighten whole nations and to bring a higher level of understanding to individuals.” 25 Thus, we have respect for the sincere religious beliefs of others and appreciate others extending the same courtesy and respect for the tenets we hold dear (James E. Faust, “The Restoration of All Things,” Liahona, May 2006, 61–62, 67–68.”)

Hand of the Lord

admin — Sat, 27 Feb 2010 00:06:43 +0000

The Bible often refers to the hand of the Lord. This is generally used metaphorically to represent God’s interactions with man. The interactions are sometimes described as being punishing due to sins, and other times, are comforting or rewarding, in response to valiant behavior.

Listen to the words of Mormon: ‘Know ye not that ye are in the hands of God? Know ye not that he hath all power?’” (Morm. 5:23). Hands are one of the symbolically expressive parts of the body. In Hebrew, yad, the most common word for “hand,” is also used metaphorically to mean power, strength, might (see William Wilson, Old Testament Word Studies [1978], 205). Thus, hands signify power and strength.” (W. Craig Zwick, “The Lord Thy God Will Hold Thy Hand,” Liahona, Nov 2003, 34–36).

The scripture quoted here is from the Book of Mormon, which also uses the phrase often. The Bible shows this is applied to individuals as well: “And I was strengthened as the hand of the Lord my God was upon me,” (Ezra 7:28). Elder Zwick continues to explain the analogy: Consider John’s words describing the resurrected and glorified Savior: “And when I saw him, …he laid his right hand upon me, saying unto me, Fear not; … I am he that liveth, and was dead; and, behold, I am alive for evermore” (Rev. 1:17–18). When He lays His hand upon us, we, like John, can be alive in Him. To be in the hands of God would suggest that we are not only under His watchful care but also that we are guarded and protected by His wondrous power. Throughout the scriptures, reference is made to the hand of the Lord. His divine assistance is evidenced over and over again. His powerful hands created worlds, and yet they were gentle enough to bless the little children. Mormons believe in a very hands-on, involved God. While some today think God withdrew from His children after the Savior’s time on earth, Mormons believe God continues to love us, to watch over us, and to be actively involved in the lives of His children as they prepare for the Second Coming. This interaction in our lives began long before we were born. Prior to our births, we lived with God as spirits. He created our spirits and we lived with Him, developing a loving relationship. He was directly involved with our lives at that time, and He has never withdrawn. Because He is literally the Father of our spirits, He loves us as would any parent. Good fathers don’t abandon their children. Jesus Christ became our Savior and also promised to watch over us and to help us through the challenges of life. Elder Zwick assures us:

We must all remember that we are sons and daughters of God and that He loves us very much. If we truly understand who we are, we will have an unfailing source of hope and comfort. We can never complete “the race that is set before us” (Heb. 12:1) without placing our hand in the Lord’s. Several years ago, our only daughter decided to compete in a marathon. She trained and worked very hard, along with some of her friends. The race was difficult, and there were times when she wanted to quit. But she kept going, just concentrating on one step at a time. As she was approaching the middle part of the course, she heard someone behind her shout out, “Blind man on your left.” She turned her head only to see a blind man overtake her, holding the hand of another man. They were both running the race. As they passed, she could see how tightly the blind man held the hand of his friend. Overcome with her own physical pain, she was lifted as she watched these two men run hand in hand. He who could see was motivated by his blind friend, and the blind man depended upon the connection he had to his friend’s hand. Our daughter knew the blind man could never finish the race alone. She was inspired by the trust of the blind man and the devoted love of his friend. In like manner, the Savior has stretched forth His hand to each of us so that we don’t have to run alone. “To those [of us] who [occasionally] stagger or stumble, He is there to steady and strengthen” (Trusting Jesus, 43). As we advance toward the finish line, He will be there to save us; and for all this He gave His life. Imagine the wounds in His hands. His weathered hands, yes, even His hands of torn flesh and physical sacrifice, give our own hands greater power and direction. It is the wounded Christ who leads us through our moments of difficulty. It is He who bears us up when we need more air to breathe or direction to follow or even more courage to continue. If we will keep the commandments of God and walk hand in hand with Him in His paths, we will go forward with faith and never feel alone. Trust in His promise of eternal life, and allow peace and hope to distill upon you. When we connect with the Author of Peace and with His perfect and redeeming love, then we can come to know the reality of the Lord’s promise: “I the Lord thy God will hold thy right hand, saying … , Fear not; I will help thee” (Isa. 41:13). I testify of Jesus Christ, our Redeemer and living Savior. I testify that He lives and extends His loving hand to each of us. In the name of Jesus Christ, amen.

The hand of the Lord, then is always stretched out for us, prepared to help us, guide us, and reassure us when we’re working to stay on the path described by the Savior. It’s a hand we don’t ever need to fear as long as we’re trying to do the right thing and to make wise choices. By studying the scriptures, praying, and building our relationship with God, we can come to recognize our hand in the very details of our lives.

Jesus Christ woman

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Cameron's Storm: God Is Guiding Us

karenrose — Mon, 12 Apr 2010 18:19:33 +0000

Cameron's Storm: One Year Later by Scott Livingston It was a cold February morning when my wife (Kristina) and new born baby (Cameron Van) set out through Logan canyon on the 40 mile drive from our home in Bear Lake to the hospital to get Cameron's Bilirubin level tested. We arrived in Logan safely and on time and checked with the receptionist. They called us in, and with a small poke on Cameron's heel the nurse sent us on our way and said they would call us at home with the results. This had become a daily routine since Cameron's birth a week earlier. He had high levels since birth and the doctor wanted to monitor it until he was confident that Cameron's body would take control. After a couple of errands in Logan, milk, eggs, prescriptions, etc, we began our trek through Logan canyon. The road was covered in snow and ice as usual but we had become quite used to it as we had been driving it every day for the last week. Kristina and I had great concerns about the canyon before Cameron's birth. We were worried that when the time came the canyon would be closed and we would have to deliver the baby at home or worse in a Suburban stuck in the snow somewhere in the canyon. But after a scheduled induction a week early to take advantage of the good weather, a relatively easy delivery and short recovery, we had shelved our concerns. It was a sunny drive back home but as we pulled in to Garden City the weather began to turn. After getting the kids back in the house and beginning preparations for dinner Kristina received a call from the doctor. He explained that Cameron's Bilirubin levels had shot up to dangerous levels and prescribed Bililights for Cameron. He asked if we were still in Logan so we could come back to the hospital. He expressed great concern when Kristina told him that we were already in Bear Lake and asked if we could bring Cameron back. The weather had really gotten bad and they decided that it was best to find another option. The doctor told her that Cameron really ought to be in the hospital but due to the weather and deteriorating road conditions it would be best if we could somehow get some lights to Cameron, wait out the storm and then take him in. The doctor said he would try to arrange for home hospice to deliver the lights to us but was concerned that they might not because it was getting late and they were going to close soon. Kristina agreed to call around Bear Lake to see if by chance anyone had some. When I learned of this I took it lightly to say the least. I made jokes about being stranded and having to make our own lights with duct tape and chicken wire like MacGyver. I really didn't realize the severity of the situation and wandered around the house making jokes with the other kids for a good half an hour while Kristina worked the phone. Being an adventure seeker I joked with Kristina about hiking or snowmobiling over the canyon in the blizzard as this would afford me the opportunity to play "arctic explorer" or "Himalayan expedition" like I had fantasized as a young scout when we used to dig snow caves on the Klondike derby. As a young adult when I began snowmobiling in the backcountry I always had an appetite for the extreme. I have crossed mountains in blizzards, dug in atop mountain peaks and spent the night, raced through tight timbered forests in the middle of the night at near 80 miles per hour and I always hungered for more. I had acquired the best gear money could buy and daydreamed like a child in math class of how I would get myself out of a real bad blizzard after a severe crash and return safely to thousands of screaming fans. I carried a great deal of pride in that in all my days snowmobiling the mountains, jeeping, motorcycling, and canyoneering the desert southwest I have never left anyone or any vehicle behind and never had to call for help. I was always able to MacGyver my way out. Even the time that I found myself in a one way slot canyon with out a rope at the top of a 60 foot cliff after 11 miles of extreme DCing(a climbing term for squeezing your body through a vertical crack to go up or down) with no way out, I made it out. It required throwing all my gear off the 60 foot cliff and climbing back up, what the guide book said couldn't be done, and hike 35 miles in the middle of the night to my mangled pack at the bottom of the cliff and spent a few hours sleeping in the crevasse before hiking out in the morning. And there was the time that I used electrical tape to reattach a drive line to an old blazer on one of Moab's toughest 4x4 trails and drove it out on it's own power. I had this appetite for extreme sports but I would find myself hoping that something would go terribly wrong just to have the challenge of getting out. Kristina got another call from the doctor and explained to him that she was unable to find any Billy lights anywhere in town, he told her that he had already made arrangements with home hospice and they were already on their way. For a few moments we presumed that everything was going to be fine until the next call came in. It was the home hospice delivery guy from Logan calling to say that he was stopped at the bottom of the canyon; the highway Patrol had closed it due to the raging storm. He asked if it would be alright if he came over in the morning and Kristina said that was fine with her but that she would call the doctor just to be sure. The reaction from the doctor couldn't have been worse; he told her that Cameron's levels were so high that if he didn't get on lights soon, he would not survive 'til morning. The doctor called home hospice in both Montpelier, Idaho and Evanston, Wyoming and got them both on their way at the same time. We figured that one of them would surely make it as the roads from both towns were relatively across flat land and the bulk of the storm was to the west in the mountains. We hunkered down at home and felt assured that we had good people taking care of our needs. In the next few minutes things really took a turn for the worse. Within just minutes of each other both hospice delivery guys called with news that both Highways were closed and they were not able to get through. This was when things got serious, I did not believe either one of them, after all it wasn't even snowing at our house. After a lousy attempt at calming down Kristina, we decided that I would go out and try to drive to Montpelier as it was the closest. Kristina called home hospice and requested that he wait at the road block and I would meet him there. He agreed even though this meant sitting potentially all night. I set out north in my white Suburban to check out the road and see just how bad it was. It was bad. I called the Montpelier sheriffs office and explained my situation to dispatch and asked permission to go through. The dispatch woman told me there was no way I would make it. She explained that two troopers had gotten stuck trying to rescue stranded motorists just 4 miles out of town. The wind was so strong that although it hadn't started snowing yet, 4 foot high drifts had piled up all over the roads. The plows were ineffective as the drivers couldn't see and the drifts piled up so fast. Visibility was at zero and she advised me to turn back now before they had to rescue me too. I told her that I had to try and that I wouldn't expect a rescue, I hung up the phone and figured I would go as far as I could until I could come up with a better plan. I knew that driving was a futile effort but doing nothing was not an option. The wind was so severe that the Suburban shook side to side and I could hardly see past the hood. The drifts of snow were so high that I decided to turn back having not made it more than a couple of miles. I called dispatch back and asked or told her that I was going back home to get my snowmobile and that I was coming though. I gave her my description and asked that she radio to all officers in the area to ask that they not try and stop me. She strongly objected to my request and said that there was no visibility and I would surely get lost. In my most confident sure voice I told her again that I was coming through. She agreed to heed my request and radio the officers. This was when the adrenaline stated to kick in. I called Kristina and calmly told what I was going to do and that I needed to talk to Miranda (our 14 year old). When Miranda got on the phone I directed her to go to the basement and get my gear. I had it neatly organized on the shelf and knew exactly what I needed and told her where to find it. I said I would be home in just a few minutes and she needed to have everything at the front door when I got there. She agreed and went to work. This was when I started to panic, the thought of being out in that storm frightened me, and to go 40 miles each way was a daunting task. I wasn't even sure if I could go that far on a single tank of gas. This is when I stopped, bowed my head and prayed for help. I asked my Heavenly Father if this was the right thing to do. I felt a small comfort and the panic attack subsided. I backed into the driveway and hitched up my enclosed trailer. The work involved in hitching up the trailer also calmed me. I went in the house, Miranda had everything ready exactly how I had asked, I threw my gear on, told Kristina not to worry and headed out. I checked the gas in the snowmobile and it was full. I usually store it full as not to waste time on a good powder day. I jumped in the Suburban and pulled out of the driveway. Having the trailer on made it difficult to drive in the deep snow but I felt inclined to drive the Suburban as far as I could out of fear of having to be out in the storm. I received a phone call from dispatch; two paramedics in a 4 wheel drive ambulance had volunteered to bring the lights to me. They had met the hospice guy at the road block, picked up the lights and headed my way. Eight miles south of Montpelier they became stuck and radioed in their location. I told her to tell them to keep their flashing lights on and I would find them. I gave her my description again and asked her to tell them thanks for going above and beyond their duties. She wished me luck and hung up the phone. This was when the real fear set in, my heart began pounding, I had to think of little Cameron and that I was his only chance he had, to stay focused on what I had to do. The drifts were progressively getting higher and longer to the point that when I hit one the floorboards would drag and just as I reached the other side the trailer would drag even harder and I had to floor it just to get it out. I wondered when I should park and unload the snowmobile; this was when I really began to pray. I knew I had to drive as far as possible so I would have enough gas to make it on the snowmobile. I prayed aloud in the Suburban, "Help me Heavenly Father please show me where to stop, guide me heavenly father please show me the way, in the name of Jesus Christ amen. And again, and again, I soon realized that the short prayers weren't working for I had a stupor of thought between them. I remembered something I learned a year before when preparing a talk for sacrament meeting that we should wait for an answer before closing our prayers. So I tried again with a long pause and tried to listen for a still small voice to say "at the stop sign or at the next corner" but no answer came. I began to get emotional and beg for guidance, what became an emotional tirade eventually turned into repeating the same sentence; "lead me, guide me, help me find the way". I had been repeating this for some time when I realized what it was; it was the primary song "I am a, Child of God". I felt a surge of energy and began singing the whole song out loud in the Suburban. The act of negotiating each coming snow drift had become routine, I kept the speed up to provide momentum to blast through. I felt thankful for the years I had spent as a 4x4 enthusiast which had prepared me for this moment. "Lead me, guide me, walk beside me, help me find the way, teach me all that I must do to live with him some day". At that moment that I needed to keep going. I had made it farther than I thought, and rolled into the town of St. Charles. The wind was getting worse and the visibility was so bad that I rolled my window down and had to look at the ground beside me. "Lead me, guide me, walk beside me, help me find the way", just then a clearing in the storm, I could see the yellow blinking light of a road grader and the St. Charles church building. I was overwhelmed by the spirit and knew that this was my answer. The large building served as a wind break, and the dutiful man that was running that grader to clear the snow for the next days services had cleared a wide enough place in the road for me to slow down, turn around and park without getting stuck. When I got out of the Suburban I was amazed at how calm it was, I knew that Heavenly Father had heard me and had provided me with a calm in the storm (literally) to make the transition to the snowmobile. A surge of confidence came over me for I knew that God was with me. I hurried into my helmet, dawned my gloves, fired up the 800cc monster and shot off down the drifted over highway. It wasn't 100 feet when I hit a drift 6 feet high and at least 60 feet across; I surely would have buried the Suburban in that one. As I passed the outskirts of town the visibility was so bad that I couldn't see the hood. I had to lean off the right side of the snowmobile and I could barely see the ground. The wind was sideways at a good 60 mph with gusts of at least 80mph maybe more. What I thought was the highway was nothing but drifts, the only way I could tell if I was on the road was occasionally at the bottom of a drift I could make out the squared edge of icy snow left by a plow in a previous storm. Although I had on 2 layers of performance fleece, under armor base and a full gortex shell the wind blew right through to my skin snow began to build up between the sealed lens of my top of the line helmet. Every breath was like inhaling desert sand until it would melt in the back of my throat. I continued to sing aloud in my helmet because I knew that if I didn't keep the spirit with me I would be lost and I had a long way to go. After what seemed like an hour I could make out a small light straight ahead of me. I worried for a moment that I was off course out in some field and just happened to be headed straight for a house. A car maybe, no there's only one light. It couldn't be the ambulance because by my guess I had another ten miles to go before even getting close. As I got closer I saw a snowmobile right in the middle of the road facing me blocked from the wind by some kind of building. I slowed down to check it out and just as I was about to pass I saw a person out of the corner of my eye waving their arms. I stopped and 4 more people emerged from out of the darkness. I opened my helmet and asked "Who are you?" a woman's voice replied "I have the lights". I was ecstatic, I jumped off my snowmobile and hugged every one of them and thanked them for bringing the lights. They were a group composed of firemen, paramedics and search and rescue that had heard what was happening on the police scanner and organized a small party to retrieve the lights from the ambulance and find me somewhere on the way and then go back and rescue the two paramedics in the ambulance as well as the stranded motorists and the two troopers. These five were angels sent to lessen my burden. I quickly jumped back on my snowmobile and took of again back toward home. I was thinking, halfway, all I have to do is follow my tracks back to the Suburban and I'm home free. Wrong, my tracks were gone after the first hundred feet and it was even harder to see as my lens was nearly packed full of snow. I kept singing:" Lead me, guide me, walk beside me, help me find the way". I couldn't see a thing, it was pure white darkness. All I could see was the inside of my helmet. I stayed focused on controlling the throttle up and down as I felt each drift go under me. I found the Suburban in that surreal calm in the storm loaded up and headed for home. Bucking the drifts was a bit easier going back even though all evidence of my first pass was gone. Anything seemed easy after those 20 long miles on the snowmobile. I arrived home and immediately went to work getting Cameron on the lights. As soon as we got them working Kristina called the doctor and told him the good news, he seemed relieved but instructed us to get him to the hospital as soon as the storm broke and the roads reopened. I called dispatch and declared mission accomplished and thanked her for all her help. She agreed to forward my thanks on to the others involved. The next morning the storm had broke and the canyon opened and we loaded Cameron up and got him in to the Hospital. Cameron spent two days in what looked like a tanning bed with two large spot lights shining on him. He had to wear a special mask to protect his eyes from the intense light therapy. He was released and is doing well other than he still poops, cries and slobbers all over but we love him anyway. We just celebrated Cameron's first birthday and I look back at that eventful storm and give thanks to Heavenly Father who walked beside me that night and showed me the way. I know that I could not have done it alone, there was just no way. In times of desperation when we feel like our prayers aren't being heard we just need to hang in there, maybe sing a little, and trust that God has a plan for us. I remembered all the experiences I have had (the broken driveline, stuck in a slot canyon etc.) and realize that God was teaching me and preparing me to raise my family. All of us will have different storms and how we deal with them and who we turn to for help will determine how well we make it through. We are all in an economic storm that has put a lot of us into a panic, despair and loss of ambition. Now, more than ever we need to put our trust in the Lord and be patient for He will provide us a calm in the storm and prepare us for the next leg of our journey. He has a plan for each of us but we need to be listening so we don't miss it. My faith was strengthened by this experience and I hope that by sharing it, yours will be too.

jesus christ mormon

admin — Mon, 12 Apr 2010 18:22:45 +0000

Why is Jesus Called the Son of Man?

Jarron — Mon, 12 Apr 2010 18:23:16 +0000

This question is especially strange when one realizes that there are others in the Scriptures (particularly the Old Testament) who are called “son[s] of man” (Jeremiah 49:18, Ezekiel 4:16, Psalms 8:4). Elder James E. Talmage, a Biblical scholar, sheds light on the answer much more eloquently than I can in his much-recommended book, Jesus the Christ. He says,

“In applying the designation to Himself, the Lord invariably uses the definite article. ‘The Son of Man’ was and is, specifically and exclusively, Jesus Christ. While as a matter of solemn certainty He was the only male human being from Adam down who was not the son of a mortal man, He used the title in a way to conclusively demonstrate that it was peculiarly and solely His own. It is plainly evident that the expression is fraught with a meaning beyond that conveyed by the words in common usage. The distinguishing appellation has been construed by many to indicate our Lord's humble station as a mortal, and to connote that He stood as the type of humanity, holding a particular and unique relationship to the entire human family.”

Others are called by the title “son of man,” but only the Lord Jesus Christ is called The Son of Man. Said the Spirit of the Lord to the prophet Nephi, “Knowest thou the condescension of God?” (1 Nephi 11:16; emphasis added). But, as Talmage says, “There is, however, a more profound significance attaching to the Lord's use of the title ‘The Son of Man’; and this lies in the fact that He knew His Father to be the one and only supremely exalted Man, whose Son Jesus was both in spirit and in body—the Firstborn among all the spirit-children of the Father, the Only Begotten in the flesh—and therefore in sense applicable to Himself alone, He was and is the Son of the ‘Man of Holiness,’ Elohim, the Eternal Father.” Moses wrote, “Wherefore teach it unto your children, that all men, everywhere, must repent, or they can in nowise inherit the kingdom of God, for no unclean thing can dwell there, or dwell in his presence; for, in the language of Adam, Man of Holiness is his name, and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous Judge, who shall come in the meridian of time” (Moses 6:57). In other words, “The Father has a body of flesh and bones as tangible as man’s; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us” (Doctrine and Covenants 130:22). Joseph Smith said, “The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it” (Teachings of the Prophet Joseph Smith, 121). Since “all other things which pertain to our religion are only appendages to [Jesus Christ],” and since the Old Testament is something “which pertains to our religion,” then the Old Testament must somehow testify of Jesus Christ.1 Yet, the somewhat gruesome nature of blood sacrifice [in the Old Testament] has led some to ask, “How could such an activity have anything to do with the gospel of love?” We can better understand the answer to that question when we understand the two major purposes for the law of sacrifice. These purposes applied to Adam, Abraham, Moses, and the New Testament Apostles, and they apply to us today as we accept and live the law of sacrifice. Its two major purposes are to test and prove us and to assist us in coming unto Christ” (M. Russell Ballard, “The Law of Sacrifice,” Ensign, Oct 1998, 7).

Crucifixion Jesus Mormon

admin — Mon, 12 Apr 2010 18:28:57 +0000

adam-eve-children-mormon

admin — Mon, 12 Apr 2010 18:33:56 +0000

Jesus Gethsemane Mormon

admin — Mon, 12 Apr 2010 18:38:34 +0000

Mormon Women

admin — Fri, 07 May 2010 12:28:59 +0000

wirthlin

admin — Wed, 26 May 2010 06:07:35 +0000

Jesus Christ Mormon

admin — Wed, 26 May 2010 13:21:39 +0000

Joseph Smith Mormon

admin — Fri, 04 Jun 2010 13:34:05 +0000

In Joseph Smith Jr.Õs first vision, God the Father and Jesus Christ told him to re-establish ChristÕs church on Earth. The vision dates to 1820; this stained glass depiction was completed in 1913 by an unknown artist. With unprecedented access to church archives and with the cooperation of church leadership, renowned filmmaker Helen Whitney (ÒFaith and Doubt at Ground ZeroÓ and ÒThe Millennial PopeÓ) paints a complex portrait of Mormonism, a portrait that neither vilifies the church nor extols it. Credit: Museum of Church History and Art/Church of Jesus Christ of Latter-day Saints Contact: Diane Buxton, WGBH, 617/300-5375

Jesus Christ Mormon

admin — Fri, 04 Jun 2010 13:36:53 +0000

Book of Mormon

admin — Fri, 04 Jun 2010 13:38:05 +0000

mormon-church-

admin — Fri, 04 Jun 2010 13:39:41 +0000

Mormon Sacrament

admin — Fri, 04 Jun 2010 13:40:34 +0000

Joseph Smith Mormon

admin — Fri, 04 Jun 2010 13:42:04 +0000

Mormon Family

admin — Fri, 04 Jun 2010 13:43:03 +0000

Mormon Baptism

admin — Fri, 04 Jun 2010 13:44:10 +0000

Bible and Book of Mormon

admin — Fri, 04 Jun 2010 13:44:52 +0000

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admin — Fri, 04 Jun 2010 13:45:30 +0000

Mormon Visiting

admin — Fri, 04 Jun 2010 13:47:42 +0000

Mormon Teens

admin — Fri, 04 Jun 2010 13:47:59 +0000

Mormon Family Prayer

admin — Fri, 04 Jun 2010 13:50:41 +0000

Mormon Family History

admin — Fri, 04 Jun 2010 13:51:12 +0000

Mormon Helping Hands

admin — Fri, 04 Jun 2010 13:51:29 +0000

Mormon Family Prayer

admin — Fri, 04 Jun 2010 13:53:54 +0000

Mormon Self-Reliance

admin — Fri, 04 Jun 2010 13:54:02 +0000

Mormon Family Dinner

admin — Fri, 04 Jun 2010 14:25:33 +0000

Mormon Ordaining Priesthood

admin — Fri, 04 Jun 2010 14:26:15 +0000

Mormon Missionaries

admin — Fri, 04 Jun 2010 14:27:36 +0000

Pres. Thomas S. Monson Mormon

admin — Fri, 04 Jun 2010 14:31:44 +0000

Mormon Temple

admin — Fri, 04 Jun 2010 14:32:22 +0000

Jesus Praying Gethsemane Mormon

admin — Fri, 04 Jun 2010 14:34:47 +0000

Mormon Family Fun

admin — Fri, 04 Jun 2010 14:35:03 +0000

Mormon Apostles

admin — Fri, 04 Jun 2010 14:36:10 +0000

mormon-aid

admin — Fri, 04 Jun 2010 14:36:47 +0000

John Baptist Baptism Jesus Mormon

admin — Fri, 04 Jun 2010 14:39:13 +0000

Mormon Cannery

admin — Fri, 04 Jun 2010 14:40:00 +0000

Elder Jeffrey R Holland Mormon

admin — Fri, 04 Jun 2010 14:47:07 +0000

Book of Mormon

admin — Fri, 04 Jun 2010 15:10:00 +0000

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admin — Fri, 04 Jun 2010 15:22:16 +0000

Jesus and Fishermen Mormon

admin — Fri, 04 Jun 2010 22:07:48 +0000

Jesus Door Knock Mormon

admin — Fri, 04 Jun 2010 22:08:34 +0000

Jesus Praying Mother Mormon

admin — Fri, 04 Jun 2010 22:09:22 +0000

Crucifixion Jesus Christ Mormon

admin — Fri, 04 Jun 2010 22:10:47 +0000

Bible and Book of Mormon

admin — Fri, 04 Jun 2010 22:11:28 +0000

Howard W. Hunter Mormon

admin — Fri, 04 Jun 2010 22:14:43 +0000

Jesus Christ Mormon

admin — Fri, 04 Jun 2010 22:23:51 +0000

Sermon Mount Jesus Mormon

admin — Fri, 04 Jun 2010 22:25:24 +0000

Jesus Christ Children Mormon

admin — Fri, 04 Jun 2010 22:27:38 +0000

Mormon Temple

admin — Fri, 04 Jun 2010 22:31:40 +0000

Mormon Temple

admin — Fri, 04 Jun 2010 22:32:44 +0000

Mormon Dating

admin — Sat, 05 Jun 2010 04:35:01 +0000

Jesus Christ Satan Mormon

admin — Sat, 05 Jun 2010 04:37:17 +0000

Book of Mormon

admin — Sat, 05 Jun 2010 04:37:24 +0000

Joseph Smith Mormon Prophet

admin — Sat, 05 Jun 2010 04:39:24 +0000

Jesus Christ Samaritan Well Mormon

admin — Sat, 05 Jun 2010 04:40:19 +0000

Jesus Jairuss Daughter Mormon

admin — Sat, 05 Jun 2010 04:40:39 +0000

Mormon Leader

admin — Sat, 05 Jun 2010 04:43:27 +0000

Joseph Mary Bethlehem Mormon

admin — Sat, 05 Jun 2010 05:07:58 +0000

Jesus Christ Mormon

admin — Sat, 05 Jun 2010 05:12:26 +0000

Mormon Godhead

admin — Sat, 05 Jun 2010 11:27:02 +0000

Simeon Jesus Christ Baby Mormon

admin — Sat, 05 Jun 2010 11:27:51 +0000

Joseph Mary Bethlehem Mormon

admin — Sat, 05 Jun 2010 11:32:28 +0000

Angel Sheperd Mormon

admin — Sat, 05 Jun 2010 11:33:13 +0000

Jesus Door Knock Mormon

admin — Sat, 05 Jun 2010 11:47:17 +0000

Jesus Praying Gethsemane Mormon

admin — Sat, 05 Jun 2010 11:49:36 +0000

Angel Gabriel Mary Mormon

admin — Sat, 05 Jun 2010 11:49:45 +0000

Jesus Walk Water Mormon

admin — Sat, 05 Jun 2010 11:51:32 +0000

Jesus Christ Lamb Mormon

admin — Sat, 05 Jun 2010 11:54:00 +0000

Christ Healing Bethesa Mormon

admin — Sat, 05 Jun 2010 11:54:35 +0000

bethesda1, 1/2/70, 2:39 PM, 8C, 8229x11616 (581+139), 150%, paintings, 1/10 s, R65.8, G55.7, B70.0

Mormon Sacrament

admin — Sat, 05 Jun 2010 11:55:52 +0000

Jesus Nazareth Palm Mormon

admin — Sat, 05 Jun 2010 12:01:40 +0000

Crucifixion Jesus Christ Mormon

admin — Sun, 06 Jun 2010 18:47:29 +0000

Lazurus Dead Jesus Mormon

admin — Sun, 06 Jun 2010 18:48:27 +0000

Book of Mormon

admin — Sun, 06 Jun 2010 18:50:33 +0000

Ascension Resurrection Jesus Mormon

admin — Sun, 06 Jun 2010 18:51:56 +0000

Jesus Christ Lamb Mormon

admin — Sun, 06 Jun 2010 18:52:12 +0000

Crucifixion Christ Cross Mormon

admin — Sun, 06 Jun 2010 18:53:24 +0000

Jesus Nazareth Palm Mormon

admin — Sun, 06 Jun 2010 18:54:33 +0000

Christ Healing Bethesa Mormon

admin — Sun, 06 Jun 2010 18:54:52 +0000

bethesda1, 1/2/70, 2:39 PM, 8C, 8229x11616 (581+139), 150%, paintings, 1/10 s, R65.8, G55.7, B70.0

Birth Jesus Nativity Mormon

admin — Sun, 06 Jun 2010 18:59:20 +0000

jesus Christ Rich Mormon

admin — Sun, 06 Jun 2010 18:59:27 +0000

Jesus Praying Gethsemane Mormon

admin — Sun, 06 Jun 2010 19:00:17 +0000

Second Coming Jesus Christ Mormon

admin — Sun, 06 Jun 2010 19:05:44 +0000

Jesus Christ and Satan Mormon

admin — Sun, 06 Jun 2010 19:11:13 +0000

Jesus Christ Temple Mormon

admin — Sun, 06 Jun 2010 19:11:31 +0000

Bible and Book of Mormon

admin — Sun, 06 Jun 2010 19:17:28 +0000

Jesus Christ Mormon

admin — Sun, 06 Jun 2010 19:21:14 +0000

Mormon Tabernacle Choir

admin — Sun, 06 Jun 2010 19:39:45 +0000

John Baptist Baptism Jesus Mormon

admin — Sun, 06 Jun 2010 19:42:32 +0000

Birth Jesus Nativity Mormon

admin — Sun, 06 Jun 2010 19:43:03 +0000

Jesus Christ Preaching Mormon

admin — Sun, 06 Jun 2010 19:44:43 +0000

go, 12/31/69, 5:19 PM, 8C, 7296x11508 (1026+111), 150%, paintings, 1/10 s, R71.9, G62.7, B84.3

Jesus Christ Apostles Mormon

admin — Sun, 06 Jun 2010 19:49:22 +0000

Jesus Wash Feet Mormon

admin — Sun, 06 Jun 2010 19:49:41 +0000

Sermon Mount Jesus Mormon

admin — Sun, 06 Jun 2010 19:52:02 +0000

Ten Lepers Jesus Healed Mormon

admin — Sun, 06 Jun 2010 19:57:03 +0000

Joseph Mary Bethlehem Mormon

admin — Sun, 06 Jun 2010 19:58:21 +0000

Jesus Temple Mormon

admin — Sun, 06 Jun 2010 20:01:14 +0000

Crucifixion Jesus Christ Mormon

admin — Sun, 06 Jun 2010 20:03:13 +0000

Joseph Mary Bethlehem mormon

admin — Wed, 04 Aug 2010 05:11:56 +0000

mormon

admin — Wed, 06 Oct 2010 06:13:05 +0000

mormon

admin — Thu, 21 Oct 2010 08:29:35 +0000

mormon

admin — Thu, 21 Oct 2010 08:34:43 +0000

mormon

admin — Thu, 21 Oct 2010 08:43:17 +0000

mormon

admin — Thu, 21 Oct 2010 09:24:11 +0000

mormon

admin — Thu, 21 Oct 2010 09:33:15 +0000

mormon

admin — Thu, 21 Oct 2010 09:37:03 +0000

mormon

admin — Thu, 21 Oct 2010 09:40:21 +0000