LDS Thoughts and DOCTRINE.

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Sephiroth
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Re: LDS Thoughts and DOCTRINE.

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Elizabeth, I've read a lot of posts in this thread and I have a question and I want you to answer. Do you consider yourself a racist or a mean person or are you loving and a nice person who loves all of God's children? Why or why not? I really want to get where you're coming from and don't want to make assumptions.

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Elizabeth
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Re: LDS Thoughts and DOCTRINE.

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I strive to be worthy to enter the Celestial Kingdom, this is my goal ... though I am waiting till the next life to find my eternal companion.

I believe the children of our Heavenly Father who are here in mortality are all worthy to have been given the chance to obtain a mortal body, but some were and are more righteous than others.
There were degrees of righteousness in our pre mortal existence, from the highest to the lowest ... who just made it.
We all have our free agency and chance to improve or regress.
We all know there are degrees of righteousness. There were in the pre-existence... are now... and will be in our next life.

Our Heavenly Father created the different races, and confounded the languages.
It was He who separated the races for His own purposes.
If He had wanted the races to interbreed then all mortality would have been born the same race, and have kept the same language.
Sephiroth wrote: April 3rd, 2020, 12:29 am Elizabeth, I've read a lot of posts in this thread and I have a question and I want you to answer. Do you consider yourself a racist or a mean person or are you loving and a nice person who loves all of God's children? Why or why not? I really want to get where you're coming from and don't want to make assumptions.

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Elizabeth
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Re: LDS Thoughts and DOCTRINE.

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"In many instances, however, disease is the direct result of individual sin. Whatever may have been the measure of past offense on the part of the man suffering from palsy, Christ recognized his repentance together with the faith that accompanied it, and it was the Lord’s rightful prerogative to decide upon the man’s fitness to receive remission of his sins and relief from his bodily affliction. The interrogative response of Jesus to the unuttered criticism of the scribes, Pharisees, and doctors, has been interpreted in many ways. He inquired which was easier, to say, “Thy sins be forgiven thee,” or to say, “Arise, and take up thy bed, and walk.” Is it not a rational explanation that, when spoken authoritatively by Him, the two expressions were of allied meaning? The circumstance should have been a sufficient demonstration to all who heard, that He, the Son of Man, claimed and possessed the right and the power to remit both physical and spiritual penalties, to heal the body of visible disease, and to purge the spirit of the no less real malady of sin. In the presence of people of all classes Jesus thus openly asserted His divinity, and affirmed the same by a miraculous manifestation of power.

The charge of blasphemy, which the rabbinical critics formulated in their minds against the Christ, was not to end as a mental conception of theirs, nor to be nullified by our Lord’s later remarks. It was through perjured testimony that He finally received unrighteous condemnation and was sent to His death. Already, in that house at Capernaum, the shadow of the cross had fallen athwart the course of His life."

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Elizabeth
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THE RESTORATION OF THE FULNESS OF THE GOSPEL OF JESUS CHRIST
A BICENTENNIAL PROCLAMATION TO THE WORLD
The First Presidency and Council of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints
We solemnly proclaim that God loves His chil- dren in every nation of the world. God the Father has given us the divine birth, the incomparable life, and the infinite atoning sacrifice of His Beloved Son, Jesus Christ. By the power of the Father, Jesus rose again and gained the victory over death. He is our Savior, our Exemplar, and our Redeemer.
Two hundred years ago, on a beautiful spring morning in 1820, young Joseph Smith, seeking to know which church to join, went into the woods to pray near his home in upstate New York, USA. He had questions re- garding the salvation of his soul and trusted that God would direct him.
In humility, we declare that in answer to his prayer, God the Father and His Son, Jesus Christ, appeared to Joseph and inaugurated the “restitution of all things” (Acts 3:21) as foretold in the Bible. In this vision, he learned that following the death of the original Apostles, Christ’s New Testament Church was lost from the earth. Joseph would be instrumental in its return.
We affirm that under the direction of the Father and the Son, heavenly messengers came to instruct Joseph and re-establish the Church of Jesus Christ. The resurrected John the Baptist restored the authority to baptize by immersion for the remission of sins. Three of the orig- inal twelve Apostles—Peter, James, and John—restored the apostleship and keys of priesthood authority. Oth- ers came as well, including Elijah, who restored the authority to join families together forever in eternal relationships that transcend death.
We further witness that Joseph Smith was given the gift and power of God to translate an ancient record: the Book of Mormon—Another Testament of Jesus Christ. Pages of this sacred text include an account of the personal ministry of Jesus Christ among people in
the Western Hemisphere soon after His Resurrection. It teaches of life’s purpose and explains the doctrine of Christ, which is central to that purpose. As a compan- ion scripture to the Bible, the Book of Mormon testifies that all human beings are sons and daughters of a lov- ing Father in Heaven, that He has a divine plan for our lives, and that His Son, Jesus Christ, speaks today as well as in days of old.
We declare that The Church of Jesus Christ of Latter- day Saints, organized on April 6, 1830, is Christ’s New Testament Church restored. This Church is anchored in the perfect life of its chief cornerstone, Jesus Christ, and in His infinite Atonement and literal Resurrec- tion. Jesus Christ has once again called Apostles and has given them priesthood authority. He invites all of us to come unto Him and His Church, to receive the Holy Ghost, the ordinances of salvation, and to gain enduring joy.
Two hundred years have now elapsed since this Resto- ration was initiated by God the Father and His Beloved Son, Jesus Christ. Millions throughout the world have embraced a knowledge of these prophesied events.
We gladly declare that the promised Restoration goes forward through continuing revelation. The earth will never again be the same, as God will “gather together in one all things in Christ” (Ephesians 1:10).
With reverence and gratitude, we as His Apostles in- vite all to know—as we do—that the heavens are open. We affirm that God is making known His will for His beloved sons and daughters. We testify that those who prayerfully study the message of the Restoration and act in faith will be blessed to gain their own witness of its divinity and of its purpose to prepare the world for the promised Second Coming of our Lord and Savior, Jesus Christ.
This proclamation was read by President Russell M. Nelson as part of his message at the 190th Annual General Conference, April 5, 2020, in Salt Lake City, Utah.

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Elizabeth
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"From the house Jesus repaired to the seaside, whither the people followed Him; there He taught them again. At the close of His discourse He walked farther and saw a man named Levi, one of the publicansp or official collectors of taxes, sitting at the custom-house where the tariff levied under Roman law had to be paid. This man was known also as Matthew, a name less distinctively Jewish than is Levi.q He afterward became one of the Twelve and the author of the first of the evangelical Gospels. To him Jesus said, “Follow me.” Matthew left his place and followed the Lord. Some time later the new disciple provided a great feast at his house, in honor of the Master; and other disciples were present. So obnoxious to the Jews was the power of Rome to which they were subject, that they regarded with aversion all officials in Roman employ. Particularly humiliating to them was the system of compulsory taxation, by which they, the people of Israel, had to pay tribute to an alien nation, which in their estimation was wholly pagan and heathen.

Naturally, the collectors of these taxes were abhorred; and they, known as publicans, probably resented the discourteous treatment by inconsiderate enforcement of the tax requirements, and, as affirmed by historians, often inflicted unlawful extortion upon the people. If publicans in general were detested, we can readily understand how bitter would be the contempt in which the Jews would hold one of their own nation who had accepted appointment as such an official. In this unenviable status was Matthew when Jesus called him. The publicans formed a distinct social class, for from the community in general they were practically ostracized. All who associated with them were made to share in the popular odium, and “publicans and sinners” became a common designation for the degraded caste. To Matthew’s feast many of his friends and some of his fellow officials were invited, so that the gathering was largely made up of these despised “publicans and sinners.” And to such an assemblage went Jesus with His disciples."

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Elizabeth
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Elizabeth
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"The scribes and Pharisees could not let pass such an opportunity for faultfinding and caustic criticism. They hesitated to address themselves directly to Jesus, but of the disciples they asked in disdain: “Why eateth your Master with publicans and sinners?” The Master heard, and replied with edifying incisiveness mingled with splendid irony. Citing one of the common aphorisms of the day, He said; “They that be whole need not a physician, but they that are sick.” To this He added: “I am not come to call the righteous, but sinners to repentance.” The hypercritical Pharisees were left to make their own application of the rejoinder, which some may have understood to mean that their self-righteousness was arraigned and their claims to superiority derided. Aside from the veiled sarcasm in the Master’s words, they ought to have perceived the wisdom enshrined in His answer and to have profited thereby. Is not the physician’s place among the afflicted ones? Would he be justified in keeping aloof from the sick and the suffering? His profession is that of combating disease, preventing when possible, curing when necessary, to the full extent of his ability. If the festive assembly at Matthew’s house really did comprize a number of sinners, was not the occasion one of rare opportunity for the ministrations of the Physician of Souls? The righteous need no call to repentance; but are the sinners to be left in sin, because those who profess to be spiritual teachers will not condescend to extend a helping hand?"

heliocentr1c
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Elizabeth wrote: November 28th, 2015, 7:14 pm " what a blessing it would have been to David if only he had known in the beginning what he knew in the end.

What a contrast to Job’s life. Satan, who was jealous of Job, said to the Lord:

Doth Job fear God for nought?

Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. [Job 1:9–10]

A great truth is taught here. The Lord hath made a hedge about each one of us and our homes and all that we have on every side. The hedge comes from keeping the commandments and walking in God’s path.”

https://speeches.byu.edu/talks/vaughn-j ... out-straw/" onclick="window.open(this.href);return false;
Yet, Job kept all the commandments and the hedge was still allowed to be taken down by the Lord.

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Elizabeth
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Elizabeth
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"Shortly after the entertainment provided by Matthew, the Pharisees were ready with another criticism, and in this they were associated with some of the Baptist’s adherents. John was in prison; but many of those who had been drawn to his baptism, and had professed discipleship to him, still clung to his teachings, and failed to see that the Greater One of whom he had testified was then ministering amongst them. The Baptist had been a scrupulous observer of the law; his strict asceticism vied with the rigor of Pharisaic profession. His non-progressive disciples, now left without a leader, naturally fell in with the Pharisees. Some of John’s disciples came to Jesus, and questioned Him concerning His seeming indifference in the matter of fasting. They propounded a plain question: “Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?”To the friends of the now imprisoned Baptist our Lord’s reply must have brought memories of their beloved leader’s words, when he had compared himself to the Bridegroom’s friend, and had plainly told them who was the real Bridegroom. “Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.”

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Elizabeth
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"If the questioners were able to comprehend the true import of this reply, they could not fail to find therein an implied abrogation of purely ceremonial observances comprised in the code of rabbinical rules and the numerous traditions associated with the law. But to make the subject clearer to their biased minds, Jesus gave them illustrations, which may be classed as parabolic. “No man also,” said He, “seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.”

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Elizabeth
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"In such wise did our Lord proclaim the newness and completeness of His gospel. It was in no sense a patching up of Judaism. He had not come to mend old and torn garments; the cloth He provided was new, and to sew it on the old would be but to tear afresh the threadbare fabric and leave a more unsightly rent than at first. Or to change the figure, new wine could not safely be entrusted to old bottles. The bottles here referred to were really bags, made of the skins of animals, and of course they deteriorated with age. Just as old leather splits or tears under even slight strain, so the old bottle-skins would burst from the pressure of fermenting juice, and the good wine would be lost. The gospel taught by Christ was a new revelation, superseding the past, and marking the fulfillment of the law; it was no mere addendum, nor was it a reenactment of past requirements; it embodied a new and an everlasting covenant. Attempts to patch the Judaistic robe of traditionalism with the new fabric of the covenant could result in nothing more sightly than a rending of the fabric. The new wine of the gospel could not be held in the old time-worn containers of Mosaic libations. Judaism would be belittled and Christianity perverted by any such incongruous association.

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Elizabeth
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"It is improbable that the disciples who followed Jesus in the early months of His ministry had remained with Him continuously down to the time now under consideration. We find that some of those who were later called to the apostleship were following their vocation as fishermen even while Jesus was actively engaged as a Teacher in their own neighborhood. One day, as the Lord stood by the lake or sea of Galilee, the people pressed about Him in great numbers, eager to hear more of the wondrous words He was wont to speak.Near the place were two fishing boats drawn in upon the beach; the owners were close by, washing and mending their nets. One of the boats belonged to Simon Peter, who had already become identified with the Master’s work; this boat Jesus entered, and then asked Simon to thrust out a little from the land. Seating Himself, as teachers of that time usually did in delivering discourses, the Lord preached from this floating pulpit to the multitude on shore. The subject of the address is not given us.

When the sermon was ended, Jesus directed Simon to launch out into deep water and then let down the nets for a draught. Presumably Andrew was with his brother and possibly other assistants were in the boat. Simon replied to Jesus: “Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.” It was soon filled with fishes; so great was the haul that the net began to break, and the busy fishermen signalled to those in the other boat to come to their assistance. The catch filled both boats so that they appeared to be in danger of sinking. Simon Peter was overcome with this new evidence of the Master’s power, and, falling at the feet of Jesus, he exclaimed: “Depart from me; for I am a sinful man, O Lord.” Jesus answered graciously and with promise: “Fear not; from henceforth thou shalt catch men.” The occupants of the second boat were Zebedee and his two sons James and John, the last named being he who with Andrew had left the Baptist to follow Jesus at the Jordan. Zebedee and his sons were partners with Simon in the fishing business. When the two boats were brought to land, the brothers Simon and Andrew, and Zebedee’s two sons James and John, left their boats and accompanied Jesus.

The foregoing treatment is based on Luke’s record; the briefer and less circumstantial accounts given by Matthew and Mark omit the incident of the miraculous draught of fishes, and emphasize the calling of the fishermen. To Simon and Andrew Jesus said: “Come ye after me, and I will make you to become fishers of men.” The contrast thus presented between their former vocation and their new calling is strikingly forceful. Theretofore they had caught fish, and the fate of the fish was death; thereafter they were to draw men—to a life eternal. To James and John the call was no less definite; and they too left their all to follow the Master."

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Elizabeth
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"Leprosy.—In Biblical usage this name is applied to several diseases, all, however, having some symptoms in common, at least in the earlier stages of the malady. The real leprosy is a scourge and a plague in many oriental lands today. Zenos, in Standard Bible Dict., says: “True leprosy, as known in modern times, is an affection characterized by the appearance of nodules in the eye-brows, the cheeks, the nose, and the lobes of the ears, also in the hands and feet, where the disease eats into the joints, causing the falling off of fingers and toes. If nodules do not appear, their place is taken by spots of blanched or discolored skin (Mascular leprosy). Both forms are based upon a functional degeneration of the nerves of the skin. Its cause was discovered by Hansen in 1871 to be a specific bacillus. Defective diet, however, seems to serve as a favorable condition for the culture of the bacillus. Leprosy was one of the few abnormal conditions of the body which the Levitical law declared unclean. Elaborate provision was therefore made for testing its existence and for the purification of those who were cured of it.”

Deems, Light of the Nations, p. 185, summing up the conditions incident to the advanced stages of the dread disease, writes: “The symptoms and the effects of this disease are very loathsome. There comes a white swelling or scab, with a change of the color of the hair on the part from its natural hue to yellow; then the appearance of a taint going deeper than the skin, or raw flesh appearing in the swelling. Then it spreads and attacks the cartilaginous portions of the body. The nails loosen and drop off, the gums are absorbed, and the teeth decay and fall out; the breath is a stench, the nose decays; fingers, hands, feet, may be lost, or the eyes eaten out. The human beauty has gone into corruption, and the patient feels that he is being eaten as by a fiend, who consumes him slowly in a long remorseless meal that will not end until he be destroyed. He is shut out from his fellows. As they approach he must cry, ‘Unclean! unclean!’ that all humanity may be warned from his precincts. He must abandon wife and child. He must go to live with other lepers, in disheartening view of miseries similar to his own. He must dwell in dismantled houses or in the tombs. He is, as Trench says, a dreadful parable of death. By the laws of Moses (Lev. 13:45; Numb. 6:9; Ezek. 24:17) he was compelled, as if he were mourning for his own decease, to bear about him the emblems of death, the rent garments; he was to keep his head bare and his lip covered, as was the custom with those who were in communion with the dead. When the Crusaders brought the leprosy from the East, it was usual to clothe the leper in a shroud, and to say for him the masses for the dead. … In all ages this indescribably horrible malady has been considered incurable. The Jews believed that it was inflicted by Jehovah directly, as a punishment for some extraordinary perversity or some transcendent act of sinfulness, and that only God could heal it. When Naaman was cured, and his flesh came back like that of a little child, he said ‘Now I know that there is no God in all the earth but in Israel.’ (2 Kings 5:14, 15.)”

The fact that leprosy is not ordinarily communicable by mere outward contact is accentuated by Trench, Notes on the Miracles, pp. 165–68, and the isolation of lepers required by the Mosaic law is regarded by him as an intended object lesson and figure to illustrate spiritual uncleanness. He says: “I refer to the mistaken assumption that leprosy was catching from one person to another; and that the lepers were so carefully secluded from their fellowmen lest they might communicate the disease to others, as in like manner that the torn garment, the covered lip, the cry, ‘Unclean, unclean’ (Lev. 13:45) were warnings to all that they should keep aloof, lest unawares touching a leper, or drawing unto too great a nearness, they should become partakers of this disease. So far from any danger of the kind existing, nearly all who have looked closest into the matter agree that the sickness was incommunicable by ordinary contact from one person to another. A leper might transmit it to his children, or the mother of a leper’s children might take it from him; but it was by no ordinary contact communicable from one person to another. All the notices in the Old Testament, as well as in other Jewish books, confirm the statement that we have here something very much higher than a mere sanitary regulation. Thus, when the law of Moses was not observed, no such exclusion necessarily found place; Naaman the leper commanded the armies of Syria (2 Kings 5:1); Gehazi, with his leprosy that never should be cleansed, (2 Kings 5:27) talked familiarly with the king of apostate Israel (2 Kings 8:5). … How, moreover, should the Levitical priests, had the disease been this creeping infection, have ever themselves escaped it, obliged as they were by their very office to submit the leper to actual handling and closest examination? … Leprosy was nothing short of a living death, a corrupting of all the humors, a poisoning of the very springs, of life; a dissolution, little by little, of the whole body, so that one limb after another actually decayed and fell away. Aaron exactly describes the appearance which the leper presented to the eyes of the beholders, when, pleading for Miriam, he says, ‘Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.’ (Numb. 12:12.) The disease, moreover, was incurable by the art and skill of man; not that the leper might not return to health; for, however rare, such cases are contemplated in the Levitical law. … The leper, thus fearfully bearing about the body the outward and visible tokens of sin in the soul, was treated throughout as a sinner, as one in whom sin had reached its climax, as one dead in trespasses and sins. He was himself a dreadful parable of death. He bore about him the emblems of death (Lev. 13:45); the rent garments, mourning for himself as one dead; the head bare as they were wont to have it who were defiled by communion with the dead (Numb. 6:9; Ezek. 24:27); and the lip covered (Ezek. 24:17). … But the leper was as one dead, and as such was shut out of the camp (Lev. 13:46; Numb. 5:2–4), and the city (2 Kings 7:3), this law being so strictly enforced that even the sister of Moses might not be exempted from it (Numb. 12:14, 15); and kings themselves, as Uzziah (2 Chron. 26:21; 2 Kings 15:5) must submit to it; men being by this exclusion taught that what here took place in a figure, should take place in the reality with every one who was found in the death of sin.”

For the elaborate ceremonies incident to the cleansing of a recovered leper see Leviticus, chapter 14."

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Elizabeth
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"Blasphemy.—The essence of the deep sin of blasphemy lies not, as many suppose, in profanity alone, but as Dr. Kelso, Stand. Bible Dict., summarizes: “Every improper use of the divine name (Lev. 24:11), speech derogatory to the Majesty of God (Matt. 26:65), and sins with a high hand—i.e. premeditated transgressions of the basal principles of the theocracy (Numb. 9:13; 15:30; Exo. 31:14)—were regarded as blasphemy; the penalty was death by stoning (Lev. 24:16).” Smith’s Bible Dict. states: “Blasphemy, in its technical English sense, signifies the speaking evil of God, and in this sense it is found in Psalm 74:18; Isa. 52:5; Rom. 2:24, etc. … On this charge both our Lord and Stephen were condemned to death by the Jews. When a person heard blasphemy he laid his hand on the head of the offender, to symbolize his sole responsibility for the guilt, and rising on his feet, tore his robe, which might never again be mended.” (See Matthew 26:65.)"

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Elizabeth
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Publican.—“A word originally meaning a contractor for public works or supplies, or a farmer of public lands, but later applied to Romans who bought from the government the right to collect taxes in a given territory. These buyers, always knights (senators were excluded by their rank), became capitalists and formed powerful stock companies, whose members received a percentage on the capital invested. Provincial capitalists could not buy taxes, which were sold in Rome to the highest bidders, who to recoup themselves sublet their territory (at a great advance on the price paid the government) to the native (local) publicans, who in their turn had to make a profit on their purchase money, and being assessors of property as well as collectors of taxes, had abundant opportunities for oppressing the people, who hated them both for that reason and also because the tax itself was the mark of their subjection to foreigners.”—J. R. Sterrett in Stand. Bible Dict."

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Elizabeth
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"Death is an important part of the plan of salvation, a necessary step in returning home to our Heavenly Father. “When the physical body dies, the spirit continues to live. In the spirit world, the spirits of the 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’ (Alma 40:12). A place called spirit prison is reserved for ‘those who [have] died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets’ (D&C 138:32)” (True to the Faith: A Gospel Reference [2004], 46).

“The spirit world is not far away. From the Lord’s point of view, it is all one great program on both sides of the veil. Sometimes the veil between this life and the life beyond becomes very thin. This I know! Our loved ones who have passed on are not far from us.

“One Church President asked, ‘Where is the spirit world?’ and then answered his own question: ‘It is right here. … Do [spirits] go beyond the boundaries of this organized earth? No, they do not. They are brought forth upon this earth, for the express purpose of inhabiting it to all eternity.’ He also said, ‘… If the Lord would permit it, and it was His will that it should be done, you could see the spirits that have departed from this world, as plainly as you now see bodies with your natural eyes.’ (Brigham Young, in Journal of Discourses, 3:369, 368.)” (“Because I Live, Ye Shall Live Also,” Ensign, Apr. 1993, 4).

The spirit resembles the body. [9.2.3]
When Jesus Christ appeared to the brother of Jared, He appeared in His premortal spirit body. He said to the brother of Jared at that time:

“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” (Ether 3:15–16).

Elder Mark E. Petersen (1900–1984) of the Quorum of the Twelve Apostles explained that the physical body and our spirit are similar in appearance: “Every one of us is a spirit, and our spirit occupies a body of flesh and bone. The spirit is the real person. Our spirit resembles our body, or rather our body was ‘tailored’ to fit our spirit. The spirit bears the image and likeness of God, and the body, if normal, is in the image and likeness of the spirit” (The Way of the Master [1974], 124; see also 1 Nephi 11:11).”
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Elizabeth
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Fishers of Men.—“Follow me, and I will make you fishers of men,” said Jesus to fishermen who afterward became His apostles (Matthew 4:19). Mark’s version is nearly the same (1:17), while that of Luke (5:10) reads: “From henceforth thou shalt catch men.” The correct translation is, as commentators practically agree, “From henceforth thou shalt take men alive.” This reading emphasises the contrast given in the text—that between capturing fish to kill them and winning men to save them.
Consider in this connection the Lord’s prediction through Jeremiah (16:16), that in reaching scattered Israel, “Behold, I will send for many fishers, saith the Lord, and they shall fish them”; etc.

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Elizabeth
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Re: LDS Thoughts and DOCTRINE.

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'Tis So Sweet to Trust in Jesus - Taryn Harbridge -

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Elizabeth
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Posts: 11796
Location: East Coast Australia

Re: LDS Thoughts and DOCTRINE.

Post by Elizabeth »

“Thy Sins Be Forgiven Thee.”—The following commentary by Edersheim (Life and Times of Jesus the Messiah, vol. i, pp. 505, 506) on the incident under consideration is instructive: “In this forgiveness of sins He presented His person and authority as divine, and He proved it such by the miracle of healing which immediately followed. Had the two been inverted, [i.e. had Christ first healed the man and afterward told him that his sins were forgiven] there would have been evidence, indeed, of His power, but not of His divine personality, nor of His having authority to forgive sins; and this, not the doing of miracles, was the object of His teaching and mission, of which the miracles were only secondary evidence. Thus the inward reasoning of the scribes, which was open and known to Him who readeth all thoughts, issued in quite the opposite of what they could have expected. Most unwarranted, indeed, was the feeling of contempt which we trace in their unspoken words, whether we read them: ‘Why does this one thus speak blasphemies?’ or, according to a more correct transcript of them: ‘Why does this one speak thus? He blasphemeth!’ Yet from their point of view they were right, for God alone can forgive sins; nor has that power ever been given or delegated to man. But was He a mere man, like even the most honoured of God’s servants? Man, indeed; but ‘the Son of Man.’ … It seemed easy to say: ‘Thy sins have been forgiven.’ But to Him, who had authority to do so on earth, it was neither more easy nor more difficult than to say: ‘Rise, take up thy bed, and walk.’ Yet this latter, assuredly, proved the former, and gave it in the sight of all men unquestioned reality. And so it was the thoughts of these scribes, which, as applied to Christ, were ‘evil,—since they imputed to Him blasphemy—that gave occasion for offering real evidence of what they would have impugned and denied. In no other manner could the object alike of miracles and of this special miracle have been so attained as by the ‘evil thoughts’ of these scribes, when, miraculously brought to light, they spoke out the inmost possible doubt, and pointed to the highest of all questions concerning the Christ. And so it was once more the wrath of man which praised Him.”


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Elizabeth
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Location: East Coast Australia

Re: LDS Thoughts and DOCTRINE.

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"The Sabbath Distinctively Sacred to Israel
The observance of the Sabbath as a holy day was prominent among the Lord’s requirements of His people, Israel, from a very early period in their history as a nation. Indeed, the keeping of the Sabbath as a day of surcease from ordinary toil was a national characteristic, by which the Israelites were distinguished from pagan peoples, and rightly so, for the holiness of the Sabbath was made a mark of the covenant between the chosen people and their God. The sanctity of the Sabbath had been prefigured in the account of the creation, antedating the placing of man upon the earth, as shown by the fact that God rested after the six periods or days of creative work, and blessed the seventh day and hallowed it.a In the course of Israel’s exodus, the seventh day was set apart as one of rest, upon which it was not allowed to bake, seethe, or otherwise cook food. A double supply of manna had to be gathered on the sixth day, while on other days the laying-by of a surplus of this daily bread sent from heaven was expressly forbidden. The Lord observed the sacredness of the holy day by giving no manna thereon.

The commandment to celebrate the Sabbath in strictness was made definite and explicit in the decalog, written by the hand of God amidst the awful glory of Sinai; and the injunction was kept before the people through frequent proclamation. It was unlawful to kindle a fire on that day; and record is made of a man who was put to death for gathering sticks on the seventh day. Under the administration of later prophets, the holiness of the Sabbath, the blessings promised to those who sanctified the day unto themselves, and the sin of Sabbath desecration were reiterated in words of inspired forcefulness. Nehemiah admonished and reproved in the matter, and attributed the affliction of the nation to the forfeiture of Jehovah’s favour through Sabbath violation. By the mouth of Ezekiel the Lord affirmed that the institution of the Sabbath was a sign of the covenant between Himself and the people of Israel; and with stern severity He upbraided those who heeded not the day. To the separate branch of the Israelitish nation that had been colonised on the western hemisphere, regard for the sanctity of the Sabbath was no less an imperative requirement.

The observance demanded, however, was the very opposite of affliction and burden; the Sabbath was consecrated to rest and righteous enjoyment, and was to be a day of spiritual feasting before the Lord. It was not established as a day of abstinence; all might eat, but both mistress and maid were to be relieved from the work of preparing food; neither master nor man was to plow, dig or otherwise toil; and the weekly day of rest was as much the boon of the cattle as of their owners."

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Elizabeth
Level 34 Illuminated
Posts: 11796
Location: East Coast Australia

Re: LDS Thoughts and DOCTRINE.

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"In addition to the weekly Sabbath, the Lord in mercy prescribed also a sabbatic year; in every seventh year the land was to rest, and thereby its fertility was enhanced.i After seven times seven years had passed, the fiftieth was to be celebrated throughout as a year of jubilee, during which the people should live on the accumulated increase of the preceding seasons of plenty, and rejoice in liberality by granting to one another redemption from mortgage and bond, forgiveness of debt, and general relief from burdens—all of which had to be done in mercy and justice. The Sabbaths established by the Lord, whether of days, of years, or of weeks of years, were to be times of refreshing, relief, blessing, bounty, and worship."


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