tag:blogger.com,1999:blog-39398082840747819512024-03-14T08:55:17.031-06:00Gospel of NispioJoshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.comBlogger15125tag:blogger.com,1999:blog-3939808284074781951.post-77997345626340509322013-10-21T07:49:00.000-06:002013-10-21T08:13:45.021-06:00I Will Give You Rest<a href="http://www.blogger.com/null" id="more"></a>
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Do you remember when your faith and joy were full to the brim? If that time seems lost, it can be found again.
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<a name='more'></a>Elder Timothy J. Dyches gave <a href="http://www.lds.org/general-conference/2013/10/wilt-thou-be-made-whole?lang=eng" target="_blank">a powerful talk</a> on the power of the Atonement to make us whole. One of the things that really stood out to me was not just the Savior's ability to heal us from the damage of sin, but to heal our hearts from the other heartbreaks that go along with this life.
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If you feel unclean, unloved, unhappy, unworthy, or unwhole, remember “all that is unfair about life can be made right through the Atonement of Jesus Christ.”<sup><a href="#fn1" title="Preach My Gospel, page 52">1</a></sup> Have faith and patience in the Savior’s timing and purposes for you. “Be not afraid, only believe”<sup><a href="#fn2" title="Mark 5:36">2</a></sup>.
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So what can I do to let the Atonement work in my life to bring me happiness? Will God really take away my trails and hardships if I ask him to? Is it that easy?
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Come unto me, all ye that labour and are heavy laden, and <b><i>I will give you rest. Take my yoke upon you</i></b>, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.<sup><a href="#fn3" title="Matthew 11:28–30">3</a></sup>
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Wait a minute! Didn't Christ take upon himself pains and afflictions of every kind?<sup><a href="#fn4" title="Alma 7:11">4</a></sup> Is that really the yoke that I want to take upon myself?
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<a href="https://en.wikipedia.org/wiki/Yoke" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="224" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQoI-mer_ub71_FXQ6EUcJWqPdhfVajuZkVCeIFQXYjNOOvmPpoHFfX77jvow214BeBvmnM2M1QdjCsvxo0urniBsnw7fagkzOvVdJRrisUh3ELOBZkWhPVP0WgaV7Uq6L89ez5hLYnYo/s320/Bullock_yokes.jpg" width="320" /></a></div>
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When Christ offers to let us take His yoke upon us, I don't believe that He is requiring that we drink from the bitter cup from which He drank.<sup><a href="#fn5" title="D&C 19:15-19">5</a></sup> Instead, I think that it is an invitation to yoke ourselves up with Him, and let Him carry our load with us.
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As we draw near to Him, we realize that mortality is <b><i>meant to be difficult</i></b> and that “opposition in all things”<sup><a href="#fn6" title="2 Nephi 2:11">6</a></sup> is <i>not a flaw in the plan of salvation</i>. Opposition, rather, is the indispensable element of mortality and strengthens our will and refines our choices. The vicissitudes of life help us <b><i>fashion an eternal relationship with God</i></b>—and engrave His image upon our countenance as we yield our hearts to Him.<sup><a href="#fn7" title="Alma 5:19">7</a></sup>
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God knows that life is difficult, but he does not intend for us to bear our burdens alone. When we have faith that He is in control, the pain of mortality seems less acute, and the burdens on our shoulders seem light.<sup><a href="#fn8" title="Mosiah 24:14-15">8</a></sup> If this seems too good to be true, I testify that it is not. I have been at the point where I felt like the burden was too great. Thanks to the wisdom of family and friends who pointed me to the Savior, I was able to catch hold of a glimmer of hope in Christ. Over time, that hope has turned into a testimony that no matter what life brings, He is willing to make my burden light.
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Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be <b><i>in his own time</i></b>, and in his own way, and according to his own will.<sup><a href="#fn9" title="D&C 88:68">9</a></sup>
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<sup id="fn1">1. <a href="http://www.lds.org/manual/preach-my-gospel-a-guide-to-missionary-service/what-do-i-study-and-teach/lesson-2-the-plan-of-salvation.p150" title="Preach My Gospel, page 52">Preach My Gospel, page 52</a></sup><br />
<sup id="fn2">2. <a href="http://www.lds.org/scriptures/nt/mark/5.36#35" title="Mark 5:36">Mark 5:36</a></sup><br />
<sup id="fn3">3. <a href="http://www.lds.org/scriptures/nt/matt/11.28-30#27" title="Matthew 11:28–30">Matthew 11:28–30</a></sup><br />
<sup id="fn4">4. <a href="http://www.lds.org/scriptures/bofm/alma/7.11#10" title="Alma 7:11">Alma 7:11</a></sup><br />
<sup id="fn5">5. <a href="http://www.lds.org/scriptures/dc-testament/dc/19.15-19#14" title="D&C 19:15-19">D&C 19:15-19</a></sup><br />
<sup id="fn6">6. <a href="http://www.lds.org/scriptures/bofm/2-ne/2.11#10" title="2 Nephi 2:11">2 Nephi 2:11</a></sup><br />
<sup id="fn7">7. <a href="http://www.lds.org/scriptures/bofm/alma/5.19#18" title="Alma 5:19">Alma 5:19</a></sup><br />
<sup id="fn8">8. <a href="http://www.lds.org/scriptures/bofm/mosiah/24.14-15#13" title="Mosiah 24:14-15">Mosiah 24:14-15</a></sup><br />
<sup id="fn9">9. <a href="http://www.lds.org/scriptures/dc-testament/dc/88.68#67" title="D&C 88:68">D&C 88:68</a></sup><br />
Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com0tag:blogger.com,1999:blog-3939808284074781951.post-65307467916175388492013-10-07T09:29:00.003-06:002013-10-07T09:29:37.356-06:00Be Ye Therefore PerfectJesus said, "Be ye therefore perfect, even as your Father which is in heaven is perfect." Now, without cheating, can you remember the context of these familiar words? Certainly the words are a profound directive in themselves, but are we missing anything by studying this verse in isolation?<br />
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<a name='more'></a>In his October 2013 general conference address, Bishop Gerald Caussé spoke about the need to extend love to strangers, and those who are different than us: <br />
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Throughout time, the people of God have been commanded to care for all individuals who are strangers, or who may be seen as different. In ancient times, a stranger benefited from the same obligation of hospitality as a widow or an orphan. Like them, <i><b>the stranger was in a situation of great vulnerability</b></i>, and his survival depended on the protection he received from the local population. <br />
During his earthly ministry Jesus was an example of one who went far beyond the simple obligation of hospitality and tolerance. Those who were excluded from society, those who were rejected and considered to be impure by the self-righteous, were given his compassion and respect. They received an equal part of his teachings and ministry. <br />
Jesus asked us to observe the law of perfect love, which is a universal and unconditional gift.<br />
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<a href="http://www.lds.org/scriptures/nt/matt/5.43-48?lang=eng#42" target="_blank">Matt. 5:46</a> For if ye love them which love you, what reward have ye? do not even the publicans the same?<br />
<a href="http://www.lds.org/scriptures/nt/matt/5.43-48?lang=eng#42" target="_blank">47</a> And if ye salute your brethren only, what do ye more than others? do not even the publicans so?<br />
<a href="http://www.lds.org/scriptures/nt/matt/5.43-48?lang=eng#42" target="_blank">48</a> Be ye therefore perfect, even as your Father which is in heaven is perfect.</blockquote>
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In Victor Hugo's novel Les Misérables, the ex-convict Jean Valjean is invited in from the cold by the benevolent Bishop Myriel. Valjean is almost unable to believe the Bishop's willingness to take him in, even after having been informed of Valjean's history, to which Bishop Myriel responds:<br />
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This is not my house; it is the house of Jesus Christ. This door does not demand of him who enters whether he has a name, but whether he has a grief. You suffer, you are hungry and thirsty; you are welcome. And do not thank me; do not say that I receive you in my house. No one is at home here, except the man who needs a refuge. I say to you, who are passing by, that you are much more at home here than I am myself. Everything here is yours.</blockquote>
Bishop Caussé makes the following observation:<br />
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In this church, our wards and our quorums do not belong to us, they belong to Jesus Christ. Whoever enters our meeting houses should feel at home.</blockquote>
What if we had the same attitude about our homes, our neighborhoods, and
our wards? How much closer would we be to becoming perfect? If we truly understood our position as beggars in this life, would we be so quick to judge those around us? Or would we realize that God is no respecter of persons, and that we are no more deserving of God's grace than the "stranger" who may look, act, and think differently than us?<blockquote class="tr_bq">
Unity is not achieved by ignoring and isolating members who seem to be different or weaker and only associating with people who are like us. On the contrary, unity is gained by welcoming and serving those who are new, and who have particular needs. These members are a blessing for the church, and provide us with opportunities to serve our neighbors, and thus purify our own hearts.</blockquote>
If you are like me, you may find it easier to associate only with those few individuals who have a similar background to your own, or who think and act like you. As we strive for perfection, we must take the pure love of Christ that we have received and share it with others. For <br />
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<a href="http://www.lds.org/scriptures/nt/matt/25.40?lang=eng#39" target="_blank">Matt. 25:40</a> Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.</blockquote><br />
Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com0tag:blogger.com,1999:blog-3939808284074781951.post-73433762057507846762013-10-04T16:12:00.000-06:002013-10-04T16:16:44.413-06:00Why do ye ponder these things in your hearts?<a id="more"></a>After Nephi writes concerning the doctrine of Christ<sup><a href="#fn1" title="2 Nephi 31:2-3">1</a></sup>, he feels compelled to continue. He feels as if, even after he has spoken with plainness, his audience (<i><b>us!</b></i>) do not understand what we should do.<br />
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<a href="http://www.lds.org/scriptures/bofm/2-ne/32.1?lang=eng#0" target="_blank">2 Ne. 32:1</a> And now, behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way. But, behold, <i><b>why do ye ponder these things in your hearts?</b></i></blockquote>
Well, why <i>shouldn't</i> I ponder these things in my heart? Isn't that what every teacher wants—for their students to reflect on what has been taught?<br />
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<a href="http://www.lds.org/scriptures/bofm/2-ne/32.2?lang=eng#1" target="_blank">2 Ne. 32:2</a> Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of angels? </blockquote>
Sure, but what does that have to do with anything?<br />
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<a href="http://www.lds.org/scriptures/bofm/2-ne/32.3-5?lang=eng#2" target="_blank">2 Ne. 32:3</a> Angels <i><b>speak by the power of the Holy Ghost;</b></i> wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/32.3-5?lang=eng#2" target="_blank">4</a> Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/32.3-5?lang=eng#2" target="_blank">5</a> For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, <i><b>it will show unto you all things what ye should do.</b></i></blockquote>
Okay, so once I have the Holy Ghost, I will have the words of Christ? That doesn't sound so hard. Why didn't you just say so in the first place?<br />
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<a href="http://www.lds.org/scriptures/bofm/2-ne/32.8?lang=eng#7" target="_blank">2 Ne. 32:8</a> ... it grieveth me that I must speak concerning this thing. For <i><b>if ye would hearken unto the Spirit</b></i> which teacheth a man to pray,<i><b> ye would know that ye must pray;</b></i> for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray.</blockquote>
Now I see. The problem was <i>not</i> that we were pondering. The problem was that we did not ask the Lord, through prayer, to <i>enlighten</i> our pondering by the power of the Holy Ghost.<sup><a href="fn*" title="See footnote.">*</a></sup><br />
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<a href="http://www.lds.org/scriptures/bofm/2-ne/32.9?lang=eng#8" target="_blank">2 Ne. 32:9</a> But behold, I say unto you that ye must pray always, and not faint; that <i><b>ye must not perform any thing unto the Lord save in the first place ye shall pray</b></i> unto the Father in the name of Christ, that he will consecrate thy performance unto thee, <i><b>that thy performance may be for the welfare of thy soul.</b></i></blockquote>
If only we would pray and ask the Lord for His guidance <i>before</i> we waste our energy on trying to figure it out for ourselves, our pondering would be consecrated for the welfare of our souls. There is nothing wrong with pondering, in fact, it is highly encouraged.<sup><a href="#fn2" title="1 Nephi 11:1 D&C 9:7-8 ">[2-3]</a></sup> We fool ourselves, though, when we think that we can figure out what the Lord wants for us without asking him.<sup><a href="#fn4" title="1 Nephi 15:8,11 Isaiah 55:8 ">[4-5]</a></sup><br />
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<sup id="fn1">1. <a href="http://www.lds.org/scriptures/bofm/2-ne/31.2-3?lang=eng#1" target="_blank">2 Nephi 31:2-3</a></sup><br />
<sup id="fn2">2. <a href="http://www.lds.org/scriptures/bofm/1-ne/11.1?lang=eng#0" target="_blank">1 Nephi 11:1</a></sup><br />
<sup id="fn3">3. <a href="http://www.lds.org/scriptures/dc-testament/dc/9.7-8?lang=eng#6" target="_blank">D&C 9:7-8</a></sup><br />
<sup id="fn4">4. <a href="http://www.lds.org/scriptures/bofm/1-ne/15.8,11?lang=eng#7" target="_blank">1 Nephi 15:8,11</a></sup><br />
<sup id="fn5">5. <a href="http://www.lds.org/scriptures/ot/isa/55.8?lang=eng#7" target="_blank" target="_blank">Isaiah 55:8</a></sup><br />
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<sup id="fn*">* <i>While the tone of these questions may seem snarky, it is not my intention to be irreverent. As I studied this chapter, I noticed that Nephi seems to be frustrated. It took multiple reads of this chapter before I could put my finger on the cause of his frustration. The questions I pose in this article are somewhat reflective of my thoughts as I struggled to understand Nephi's meaning. (Apparently he was justified in his frustration with me...)</i></sup><br />
Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com0tag:blogger.com,1999:blog-3939808284074781951.post-83738579897995934412013-10-02T13:49:00.001-06:002013-10-02T13:52:56.863-06:00My Soul Delighteth in Plainness<a id="more"></a>Before closing his prophetic writings, Nephi feels compelled to share a few more teachings about the doctrine of Christ. He promises that he will speak plainly concerning this doctrine so that we can understand his prophesying. What does he mean by this? Is he saying that he will "dumb it down" for us simpletons so that he can get it through our thick skulls? I don't think so.<br />
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<a href="https://www.lds.org/scriptures/bofm/2-ne/31.2-3?lang=eng#1" target="_blank">2 Ne. 31:2</a> Wherefore, the things which I have written sufficeth me, save it be a few words which I must speak concerning the doctrine of Christ; wherefore, I shall speak unto you plainly, according to the plainness of my prophesying.<br />
<a href="https://www.lds.org/scriptures/bofm/2-ne/31.2-3?lang=eng#2" target="_blank">3</a> For my soul delighteth in plainness; for after this manner doth the Lord God work among the children of men. For the Lord God <i><b>giveth light</b></i> unto the understanding; for he speaketh unto men <i><b>according to their language</b></i>, unto their understanding.</blockquote>
When God works among his children he works after the manner of <i>plainness</i>. During Jesus' mortal ministry he often taught in parables. When his apostles asked him why he taught that way, he explained<sup><a href="#fn1" title="Matthew 13:10-17" target="_blank">1</a></sup> that it was so that the faithful could understand, while the faithless would not be able to. But how can we say that God works after the manner of plainness if he teaches in a way to <i>intentionally</i> obfuscate the doctrine to the understanding of some?<br />
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<a href="https://www.lds.org/scriptures/dc-testament/dc/84.45,46,52,54#44" target="_blank"> D&C 84:45</a> For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.<br />
<a href="https://www.lds.org/scriptures/dc-testament/dc/84.45,46,52,54#45" target="_blank">46</a> And the Spirit giveth light to every man that cometh into the world; and <i><b>the Spirit enlighteneth every man</b></i> through the world, <i><b>that hearkeneth to the voice of the Spirit</b></i>.<br />
<a href="https://www.lds.org/scriptures/dc-testament/dc/84.45,46,52,54#51" target="_blank">D&C 84:52</a> And whoso receiveth not my voice is not acquainted with my voice, and is not of me.<br />
<a href="https://www.lds.org/scriptures/dc-testament/dc/84.45,46,52,54#53" target="_blank">D&C 84:54</a> And <i><b>your minds in times past have been darkened because of unbelief</b></i>, and because you have treated lightly the things you have received—</blockquote>
In other words, our own obedience and diligence affect just how "plain" the word will seem to us. This is not because the nature of the teaching has changed, rather we have allowed our eyes to be opened by the Spirit until the teachings become increasingly plain to our understanding. I just love what verse 52 says: <i>"And whoso receiveth not my voice is not acquanted with my voice."</i> Could it be any more plain?
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<sup id="fn1">1. <a href="https://www.lds.org/scriptures/nt/matt/13.10-17?lang=eng#9" target="_blank">Matthew 13:10-17</a></sup><br />Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com0tag:blogger.com,1999:blog-3939808284074781951.post-58759807308026481522013-08-16T05:00:00.000-06:002013-10-02T13:52:41.058-06:00The Manner of Happiness<a id="more"></a>Once Laman and Lemuel had had their fill of the Lord's chastisement, they decided to take away Nephi's life. Following a warning from the Lord, Nephi took everyone who would follow him and departed into the wilderness. After traveling for many days, they pitched their tents and began to build a permanent residence for themselves. They planted crops, raised livestock, built buildings, erected a temple, and most importantly, they followed the Lord.<br />
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Because the people of Nephi kept the commandments, they were blessed. The people of Laman however, were cursed for their wickedness. They were marked with a physical distinction that set them apart from the people of Nephi, and made them loathsome to the Nephites.<sup><a href="#fn1" target="_blank">1</a></sup> We can see the contrast between the two groups:<br />
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<a href="http://www.lds.org/scriptures/bofm/2-ne/5.10?lang=eng#9" target="_blank">2 Ne. 5:10</a>
And we [the Nephites] did observe to keep the judgments, and the statutes, and the
commandments of the Lord in all things, according to the law of Moses.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/5.17?lang=eng#16" target="_blank">2 Ne. 5:17</a> And it came to pass that I, Nephi, did cause my people to be industrious, and to labor with their hands.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/5.24?lang=eng#23" target="_blank">2 Ne. 5:24</a> And because of their cursing which was upon them, [the Lamanites] did become an idle people, full of mischief and subtlety, and did seek in the wilderness for beasts of prey.
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Nephi specifically mentions the industry of his people and the idleness of the Lamanites. Though we don't always talk about it as such, work is actually a principle of the gospel.<sup><a href="#fn2" target="_blank">[2-3]</a></sup> This becomes especially apparent when we look at the abundance of examples in which the Lord has condemned idleness.<sup><a href="#fn4" target="_blank">[4-8]</a></sup><br />
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A word of caution should be inserted here, however. Nephi does not say that the Lamanites were more laid back and that the Nephites were consumed in the busyness of their lives. Elder Uchtdorf points out the oft-overlooked difference between being industrious and just being "busy:"<sup><a href="#fn9" target="_blank">9</a></sup>
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Isn’t it true that we often get so busy? And, sad to say, we even wear our busyness as a badge of honor, as though being busy, by itself, was an accomplishment or sign of a superior life.<br />
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Is it?<br />
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I think of our Lord and Exemplar, Jesus Christ, and His short life among the people of Galilee and Jerusalem. I have tried to imagine Him bustling between meetings or multitasking to get a list of urgent things accomplished.<br />
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I can’t see it.<br />
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Instead I see the compassionate and caring Son of God purposefully living each day. When He interacted with those around Him, they felt important and loved. He knew the infinite value of the people He met. He blessed them, ministered to them. He lifted them up, healed them. He gave them the precious gift of His time.
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The Nephites were able to find a balance in their lives in which they worked diligently to provide for themselves and their families, but did not forget the Lord, from whom all blessings flow.
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<a href="http://www.lds.org/scriptures/bofm/2-ne/5.27?lang=eng#26" target="_blank">2 Ne. 5:27</a> And it came to pass that we lived after the manner of happiness.
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<sup id="fn1">1. <a href="http://www.lds.org/scriptures/bofm/2-ne/5.20-23?lang=eng#19" target="_blank">2 Nephi 5:20-23</a></sup><br />
<sup id="fn2">2. <a href="http://www.lds.org/scriptures/ot/gen/3.19?lang=eng#18" target="_blank">Genesis 3:19</a></sup><br />
<sup id="fn3">3. <a href="http://www.lds.org/scriptures/ot/ex/20.9?lang=eng#8" target="_blank">Exodus 20:9</a></sup><br />
<sup id="fn4">4. <a href="http://www.lds.org/scriptures/dc-testament/dc/68.31?lang=eng#30" target="_blank">D&C 68:31</a></sup><br />
<sup id="fn5">5. <a href="http://www.lds.org/scriptures/nt/1-tim/5.8?lang=eng#7" target="_blank">1 Timothy 5:8</a></sup><br />
<sup id="fn6">6. <a href="http://www.lds.org/scriptures/nt/2-thes/3.10?lang=eng#9" target="_blank">2 Thessalonians</a></sup><br />
<sup id="fn7">7. <a href="http://www.lds.org/scriptures/dc-testament/dc/75.29?lang=eng#28" target="_blank">D&C 75:29</a></sup><br />
<sup id="fn8">8. <a href="http://www.lds.org/scriptures/dc-testament/dc/88.124?lang=eng#123" target="_blank">D&C 88:124</a></sup><br />
<sup id="fn9">9. <a href="http://www.lds.org/general-conference/2012/10/of-regrets-and-resolutions.p20-p24" target="_blank">Dieter F. Uchtdorf "Of Regrets and Resolutions" (Oct 2012)</a></sup><br />
Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com0tag:blogger.com,1999:blog-3939808284074781951.post-85581410502916197182013-06-11T18:31:00.001-06:002013-10-02T13:52:31.032-06:00My Heart Groaneth<a id="more"></a>Because of its poetic form, verses 16-35 of Second Nephi chapter 4 are often referred to as "the psalm of Nephi."<sup><a href="#fn1" title="Book of Mormon Study Guide, pg. 39">1</a></sup> Nephi's psalm is an individual lament about Nephi's own status as an ever-repenting sinner. It is important to note that this lament is not one of self-pity. The purpose of Nephi's words is not to declare "Wo is me, for I am a sinner and will always be a sinner." His attitude is one of solemn introspection coupled with a commitment to trust in the Lord. This type of lamentation is similar to the seven penitential psalms found in the Old Testament (see Psalms <a href="http://www.lds.org/scriptures/ot/ps/6?lang=eng" target="_blank">6</a>, <a href="http://www.lds.org/scriptures/ot/ps/32?lang=eng" target="_blank">32</a>, <a href="http://www.lds.org/scriptures/ot/ps/38?lang=eng" target="_blank">38</a>, <a href="http://www.lds.org/scriptures/ot/ps/51?lang=eng" target="_blank">51</a>, <a href="http://www.lds.org/scriptures/ot/ps/69?lang=eng" target="_blank">69</a>, <a href="http://www.lds.org/scriptures/ot/ps/102?lang=eng" target="_blank">102</a>, <a href="http://www.lds.org/scriptures/ot/ps/130?lang=eng" target="_blank">130</a>).<sup><a href="#fn2" title="Journal of Book of Mormon Studies: vol. 6, iss. 2, pp. 26-42">2</a></sup><br />
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<blockquote class="tr_bq">
<a href="http://www.lds.org/scriptures/bofm/2-ne/4.17-19?lang=eng#16" target="_blank">2 Ne 4:17</a> ... O wretched man that I am! Yea, my heart sorroweth because of my flesh; my soul grieveth because of mine iniquities. <br />
<div class="">
<span class="verse"> <a href="http://www.lds.org/scriptures/bofm/2-ne/4.17-19?lang=eng#17" target="_blank">18</a> </span>I am encompassed about, because of the temptations and the sins which do so easily beset me.</div>
<span class="verse"><a href="http://www.lds.org/scriptures/bofm/2-ne/4.17-19?lang=eng#18" target="_blank">19</a> </span>And when I desire to rejoice, my heart groaneth because of my sins; <i><b>nevertheless, I know in whom I have trusted</b></i>. </blockquote>
In the past, I have heard people speculate about what Nephi's sins might have been that so easily beset him and made his heart groan. I don't believe that such an exercise is profitable for us; if the details of his sins were important, he would have shared them. I have also heard Nephi's psalm cited to make a person feel better about his own sinful condition: "Even Nephi was a sinner, and <i>he was a prophet.</i>" While I don't think that such an insight is wrong, it is only a starting point to understanding a much deeper truth that lies in these verses.<br />
<br />
Nephi's lamentation for his sins is a wonderful example of what it is like to have godly sorrow<sup>.<a href="#fn3" title="2 Corinthians 7:9-10">3</a></sup> He is genuinely distressed that his actions have not been in harmony with God's will. His heart groans because he knows that there is a disparity between his choices and the light and truth that he has received. Alma the Younger described this type of sorrow to his wayward son:<br />
<blockquote class="tr_bq">
<a href="http://www.lds.org/scriptures/bofm/alma/39.7-8?lang=eng#6" target="_blank">Alma 39:7</a> ... I would not dwell upon your crimes, to harrow up your soul, if it were not <i><b>for your good</b></i>.<br />
<a href="http://www.lds.org/scriptures/bofm/alma/39.7-8?lang=eng#7" target="_blank">8</a> But behold, ye cannot hide your crimes from God; and <i><b>except ye repent</b></i> they will stand as a testimony against you at the last day.<br />
<br />
<a href="http://www.lds.org/scriptures/bofm/alma/42.29-30?lang=eng#28" target="_blank">Alma 42:29</a> ... <i><b>Let your sins trouble you</b></i>, with that trouble which shall bring you down unto repentance. <br />
<a href="http://www.lds.org/scriptures/bofm/alma/42.29-30?lang=eng#29" target="_blank">30</a> O my son, I desire that ye should deny the justice of God no more. Do not endeavor to excuse yourself in the least point because of your sins, by denying the justice of God; but do you let the justice of God, and his mercy, and his long-suffering have full sway in your heart; and <i><b>let it bring you down to the dust in humility</b></i>.</blockquote>
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The sorrow that we feel for our sins is actually good, as long as it leads us to true repentance. When Nephi says "nevertheless, I know in whom I have trusted," he is acknowledging that he is not strong enough to overcome sin on his own. He has decided to trust the Lord, and let the Lord help him overcome sin.<br />
<blockquote class="tr_bq">
<a href="http://www.lds.org/scriptures/bofm/2-ne/4.34?lang=eng#33" target="_blank">2 Ne 4:34</a> O Lord, I have trusted in thee, and I will trust in thee forever. <i><b>I will not put my trust in the arm of flesh</b></i>; for I know that cursed is he that putteth his trust in the arm of flesh. Yea, cursed is he that putteth his trust in man or maketh flesh his arm.</blockquote>
When Nephi talks about not putting his trust in "the arm of flesh", I believe that he is talking about <i>not trusting himself</i>. He understood that anyone who thinks that they are strong enough to overcome their sins without the help of the Lord is cursed, or doomed to fail. This includes not only the forgiveness of sins that comes through the Atonement, but just as importantly the enabling power<sup><a href="#fn4" title="Moroni 10:32-33">4</a></sup> that allows us to purge the impurities from our character and become perfect.<br />
<br />
True repentance is not easy, and it is not care-free. True repentance requires that we pass through the furnace of affliction. It requires that our sins trouble us and bring us down to the dust in humility. Spencer W. Kimball has said "<i>If a person hasn't suffered, he hasn't repented. . . . He has got to go through a change in his system whereby he suffers and then forgiveness is a possibility.</i>"<sup><a href="#fn5" title="Teachings of Spencer W. Kimball, pg. 99">5</a></sup> To one man who thought that he had already repented, President Kimball asked the following questions:<sup><a href="#fn6" title="The Miracle of Forgiveness, pg. 161">6</a></sup><br />
<blockquote class="tr_bq">
Do you wish to be forgiven? Could you accept excommunication for the sin if deemed necessary? Why do you feel you should not be excommunicated? If you were, would you become bitter at the Church and its officers? Would you cease your activities in the Church? Would you work your way back to baptism and restoration of former blessings even through years? <br /> What have you done to prove your repentance? How much did you pray before the sin? How much during? How much since your admission of it? How much did you study the scriptures before your trouble? How much since? Are you attending meetings? paying tithing?<br /> Have you told your wife or parents? Have you confessed your total sins? Are you humble now? Is it the result of "being forced to be humble"?<br /> Have you wrestled with your problems as did Enos? Has your soul hungered for your soul's sake? Did you "cry unto him" a day-long prayer and into the night and raise your voice high that it reached the heavens, as did Enos?<br /> How much have you fasted? How much suffering have you endured? Is your guilt "swept away"?</blockquote>
True repentance is possible, but it can come only through Christ after all that we can do.<sup><a href="#fn7" title="2 Nephi 25:23">7</a></sup> Justifying ourselves in our sins, and convincing ourselves that all is well<sup><a href="#fn8" title="2 Nephi 28:21">8</a></sup> can never bring the joy and peace that come from being truly cleansed of our sins. Only when we allow our souls to be harrowed up by our sins can our joy become as exquisite as our pain.<sup><a href="#fn9" title="Alma 36:21">9</a></sup></br>
</br>
<hr></hr>
<sup id="fn1">1. <a href="https://www.lds.org/manual/book-of-mormon-student-study-guide/2-nephi-4?lang=eng" target="_blank">Book of Mormon Study Guide, pg. 39</a></sup></br>
<sup id="fn2">2. <a href="http://maxwellinstitute.byu.edu/publications/jbms/?vol=6&num=2&id=145" target="_blank">Journal of Book of Mormon Studies: Vol. 6, Iss. 2, pp. 26-42</a></sup></br>
<sup id="fn3">3. <a href="http://www.lds.org/scriptures/nt/2-cor/7.9-10?lang=eng#8" target="_blank">2 Corinthians 7:9-10</a></sup></br>
<sup id="fn4">4. <a href="http://www.lds.org/scriptures/bofm/moro/10.32-33?lang=eng#31" target="_blank">Moroni 10:32-33</a></sup></br>
<sup id="fn5">5. <a href="http://deseretbook.com/Teachings-Spencer-W-Kimball-Edward-L/i/5089438" target="_blank">Teachings of Spencer W. Kimball, pg. 99</a></sup></br>
<sup id="fn6">6. <a href="http://deseretbook.com/Miracle-Forgiveness-Spencer-W-Kimball/i/190465" target="_blank">The Miracle of Forgiveness, pg. 161</a></sup></br>
<sup id="fn7">7. <a href="http://www.lds.org/scriptures/bofm/2-ne/25.23?lang=eng#22" target="_blank">2 Nephi 25:23</a></sup></br>
<sup id="fn8">8. <a href="http://www.lds.org/scriptures/bofm/2-ne/28.21?lang=eng#20" target="_blank">2 Nephi 28:21</a></sup></br>
<sup id="fn9">9. <a href="http://www.lds.org/scriptures/bofm/alma/36.21?lang=eng#20" target="_blank">Alma 36:21</a></sup></br>
Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com4tag:blogger.com,1999:blog-3939808284074781951.post-351733480180720872013-04-24T05:00:00.000-06:002013-04-24T07:52:44.270-06:00The Admonitions of the Lord<a id="more"></a>Shortly before Lehi's death, he speaks with the children of Laman and Lemuel. He leaves a blessing with them that if they are cursed because of their parents, the curse will be answered upon the heads of their parents. After years of warning<sup><a href="#fn1" title="1 Nephi 8:36-37">1</a></sup> Laman and Lemuel that they should repent, the forebodings<sup><a href="#fn2" title="1 Nephi 8:17-18">2</a></sup> he had felt about them were almost sure to be realized at this point.<br />
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<blockquote class="tr_bq">
<a href="http://www.lds.org/scriptures/bofm/2-ne/4.12-14?lang=eng#12" target="_blank">2 Ne 4.13</a> And it came to pass that not many days after his death, Laman and Lemuel and the sons of Ishmael were <b><i>angry with me</i></b> because of the admonitions of the Lord.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/5.1-3?lang=eng#2" target="_blank">2 Ne 5.3</a> Yea, they did murmur against me, saying: Our younger brother thinks to rule over us; and we have had much trial <b style="font-style: italic;">because of him</b>; wherefore, now let us slay him, that we may not be afflicted more because of his words. For behold, <b><i>we will not have him to be our ruler</i></b>; for it belongs unto us, who are the elder brethren, to rule over this people.</blockquote>
At this point, the Lord warns Nephi to take his people and leave the land of their first inheritance. It is amazing to me how often Laman and Lemuel turn the blame on Nephi for the Lord's judgements upon them. They have so many compelling witnesses<sup><a href="#fn3" title="1 Nephi 3:29 1 Nephi 17:54-55 1 Nephi 18:3-4 1 Nephi 18:20-22 ">[3-6]</a></sup> that the Lord is with Nephi, yet when they fall into sin, they are quick to attribute the wrath of God to Nephi.<br />
<br />
Rather than dwell on the unrepentant ways of Laman and Lemuel though, we should ask ourselves if there is anything in our behavior that is similar to theirs. Do we murmur against our Bishop when he admonishes us? Do we blame our trials on those around us and fail to recognize when we should be on the Lord's errand?<br />
<br />
Nephi was passing through all of the same trials that his brothers were, <i>and</i> he had the added trials of being persecuted and threatened by his own family. Had Laman and Lemuel accepted the Lord's will for them, their blessings<sup><a href="#fn7" title="2 Nephi 1:28-29">7</a></sup> would have been the same as Nephi's. Their afflictions in the wilderness would have been for their own good<sup><a href="#fn8" title="D&C 122:7">8</a></sup>, and would have consecrated them to God. Yet they let the stepping stones become stumbling blocks, and missed all of the lessons that the Lord would have taught them along the way.<br />
<br />
I have had my fair share of Laman and Lemuel moments. There have been times on my journey through the wilderness of my afflictions that I have been caught in the trap of self-pity, and at times I have even been guilty of speaking evil of the Lord's anointed who would have helped me. Seeing that I have the same tendencies as these men, it is up to me to turn to the Lord, and ask Him to make my weaknesses<sup><a href="#fn9" title="Ether 12:27">9</a></sup> become my strengths. Hopefully I can learn the lesson that they were never able to.<br />
<blockquote class="tr_bq">
<a href="http://www.lds.org/scriptures/bofm/2-ne/1.13?lang=eng#12" target="_blank">2 Ne 1.13</a> O that ye would awake; awake from a deep sleep, yea, even from the sleep of hell, and shake off the awful chains by which ye are bound, which are the chains which bind the children of men, that they are carried away captive down to the eternal gulf of misery and woe.</blockquote><br />
<hr></hr>
<sup id="fn1">1. <a href="http://www.lds.org/scriptures/bofm/1-ne/8.36-37?lang=eng#35" target="_blank">1 Nephi 8:36-37</a></sup><br />
<sup id="fn2">2. <a href="http://www.lds.org/scriptures/bofm/1-ne/8.17-18?lang=eng#16" target="_blank">1 Nephi 8:17-18</a></sup><br />
<sup id="fn3">3. <a href="http://www.lds.org/scriptures/bofm/1-ne/3.29?lang=eng#28" target="_blank">1 Nephi 3:29</a></sup><br />
<sup id="fn4">4. <a href="http://www.lds.org/scriptures/bofm/1-ne/17.54-55?lang=eng#53" target="_blank">1 Nephi 17:54-55</a></sup><br />
<sup id="fn5">5. <a href="http://www.lds.org/scriptures/bofm/1-ne/18.3-4?lang=eng#2" target="_blank">1 Nephi 18:3-4</a></sup><br />
<sup id="fn6">6. <a href="http://www.lds.org/scriptures/bofm/1-ne/18.20-22?lang=eng#19" target="_blank">1 Nephi 18:20-22</a></sup><br />
<sup id="fn7">7. <a href="http://www.lds.org/scriptures/bofm/2-ne/1.28-29?lang=eng#27" target="_blank">2 Nephi 1:28-29</a></sup><br />
<sup id="fn8">8. <a href="http://www.lds.org/scriptures/dc-testament/dc/122.7?lang=eng#6" target="_blank">D&C 122:7</a></sup><br />
<sup id="fn9">9. <a href="http://www.lds.org/scriptures/bofm/ether/12.27?lang=eng#26" target="_blank">Ether 12:27</a></sup><br />Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com2tag:blogger.com,1999:blog-3939808284074781951.post-77643981659532748642013-04-19T05:00:00.000-06:002013-04-23T21:39:23.899-06:00Joseph Truly Saw Our Day<a id="more"></a>It doesn't seem that the Book of Mormon makes very much mention of Joseph, son of Lehi, but <a href="http://www.lds.org/scriptures/bofm/2-ne/3?lang=eng#" target="_blank">2 Nephi 3</a> is prophecy given by Lehi specifically to Joseph. I have wondered before why it is that this chapter is directed at him. The most obvious answer is that he shares a name with Joseph of Egypt and Joseph Smith. It is also true that his seed will be blessed<sup><a href="#fn1" title="D&C 133:26-34">1</a></sup> through the tribe of Ephraim, but so will the descendants of Laman and Lemuel. Perhaps what was shared by Lehi, though directed to Joseph, was meant to be heard by all of Lehi's children (and all of us too).<br />
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<blockquote class="tr_bq">
<a href="http://www.lds.org/scriptures/bofm/2-ne/3.4-5?lang=eng#3" target="_blank">4</a> For behold, thou art the fruit of my loins; and I am a descendant of Joseph who was carried captive into Egypt. And great were the covenants of the Lord which he made unto Joseph.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/3.4-5?lang=eng#4" target="_blank">5</a> Wherefore, <i><b>Joseph truly saw our day</b></i>. And he obtained a promise of the Lord, that out of the fruit of his loins the Lord God would raise up a righteous branch unto the house of Israel; not the Messiah, but a branch which was to be broken off, nevertheless, to be remembered in the covenants of the Lord that <b><i>the Messiah should be made manifest</i></b> unto them in the latter days, in the spirit of power, unto the bringing of them out of darkness unto light—yea, out of hidden darkness and out of captivity unto freedom.</blockquote>
Whose day did Joseph of Egypt see? Was it Lehi's day, or was it the latter days? The answer is both. Joseph saw that a righteous branch of his descendants would be broken off from the house of Israel, but still remembered in the covenants. The branch that was broken off were the descendants of Lehi. Not only did the Lord promise not to forget them in the promised land, but that they should be remembered in the latter days, and brought from captivity and darkness into freedom and light.<br />
<blockquote class="tr_bq">
<a href="http://www.lds.org/scriptures/bofm/2-ne/3.11-12?lang=eng#10" target="_blank">11</a> But a seer will I raise up out of the fruit of thy loins; and unto him will I give power <b><i>to bring forth my word</i></b> unto the seed of thy loins—and not to the bringing forth my word only, saith the Lord, but <b><i>to the convincing them of my word</i></b>, which shall have already gone forth among them.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/3.11-12?lang=eng#11" target="_blank">12</a> Wherefore, the fruit of thy loins shall write; and the fruit of the loins of Judah shall write; and that which shall be written by the fruit of thy loins, and also that which shall be written by the fruit of the loins of Judah, shall grow together, unto the <b><i>confounding of false doctrines</i></b> and laying down of contentions, and establishing peace among the fruit of thy loins, and bringing them to the knowledge of their fathers in the latter days, and also <b><i>to the knowledge of my covenants,</i></b> saith the Lord.</blockquote>
<br />
The Lord raised up a seer in Joseph Smith to bring forth His word, including the stick of Joseph<sup><a href="#fn2" title="Ezekiel 37:15-17">2</a></sup>. Together, the stick of Judah (the Bible) and the stick of Joseph (the Book of Mormon), would confound false doctrines and restore the knowledge of the covenants of the Lord. You could even make a good argument that the many recorded revelations given by Joseph Smith constitute part of the stick of Joseph as well, since Joseph Smith was a descendant of Joseph of Egypt.<br />
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Imagine that you are given a sheet of paper with a single dot on it. You are handed a ruler, and told to draw a straight line through the dot. Can you do it? Sure, it's easy. In fact, there are an infinite number of different lines that you can draw that would satisfy the requirement. Now suppose the paper had two dots, and you are told to draw a straight line that passes through both. Can you do it? Yes, but now there is only one right way to do it. Any other line may pass through one dot or the other, but cannot pass through both. This is one of the axioms of geometry, that any two distinct points define a unique line.<br />
<br />
While the analogy is not perfect, we can relate the single-dotted paper to the christian world without the truths of the Restoration. During the Great Apostasy, there arose many churches, each claiming to be founded in the principles of the Bible, yet having great discrepancies in doctrine. It did not help that many plain and precious<sup><a href="#fn3" title="1 Nephi 13:29">3</a></sup> truths were removed from its pages. It wasn't until the advent of the stick of Joseph that certain truths were restored establishing the many points of His doctrine<sup><a href="#fn4" title="1 Nephi 15:14">4</a></sup> and pointing again in a straight line<sup><a href="#fn5" title="Alma 37.44">5</a></sup> towards eternal life.<br />
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The Lord tells Joseph that the seer (Joseph Smith) will be given power, not only to bring forth the stick of Joseph, but power to convince them of the word of the Lord which had already gone forth among them in the stick of Judah. Why did they need to be convinced of the words which they already had? Because they did not understand them. There was a spiritual famine<sup><a href="#fn6" title="Amos 8:11">6</a></sup> in the land, and the truth was nowhere to be found, despite the availability of the Bible.<br />
<blockquote class="tr_bq">
<a href="http://www.lds.org/scriptures/bofm/2-ne/3.15?lang=eng#14" target="_blank">15</a> And his name shall be called after me; and it shall be after the name of his father. And <b><i>he shall be like unto me</i></b>; for the thing, which the Lord shall bring forth by his hand, by the power of the Lord shall bring my people unto salvation.</blockquote>
Besides being a seer and a prophet, what did Joseph Smith have in common with Joseph of Egypt? Saving his brothers from the famine. Just as the hungry souls that went to Pharaoh were sent to Joseph<sup><a href="#fn7" title="Genesis 41:55-57">7</a></sup> for bread, those hungry souls who turn to the Lord in search of truth have the bread of life<sup><a href="#fn8" title="St. John 6:35">8</a></sup> made available to them by the Lord through Joseph Smith.<br />
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<hr></hr>
<sup id="fn1">1. <a href="http://www.lds.org/scriptures/dc-testament/dc/133.26-34?lang=eng#25" target="_blank">D&C 133:26-34</a></sup><br />
<sup id="fn2">2. <a href="http://www.lds.org/scriptures/ot/ezek/37.15-17?lang=eng#14" target="_blank">Ezekiel 37:15-17</a></sup><br />
<sup id="fn3">3. <a href="http://www.lds.org/scriptures/bofm/1-ne/13.29?lang=eng#28" target="_blank">1 Nephi 13:29</a></sup><br />
<sup id="fn4">4. <a href="http://www.lds.org/scriptures/bofm/1-ne/15.14?lang=eng#13" target="_blank">1 Nephi 15:14</a></sup><br />
<sup id="fn5">5.<a href="http://www.lds.org/scriptures/bofm/alma/37.44?lang=eng#43" target="_blank">Alma 37.44</a></sup><br />
<sup id="fn6">6. <a href="http://www.lds.org/scriptures/ot/amos/8.11?lang=eng#10" target="_blank">Amos 8:11</a></sup><br />
<sup id="fn7">7. <a href="http://www.lds.org/scriptures/ot/gen/41.55-57?lang=eng#54" target="_blank">Genesis 41:55-57</a></sup><br />
<sup id="fn8">8. <a href="http://www.lds.org/scriptures/nt/john/6.35?lang=eng#34" target="_blank">St. John 6:35</a></sup><br />Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com0tag:blogger.com,1999:blog-3939808284074781951.post-36041684444530441692013-04-15T05:00:00.000-06:002013-04-23T21:33:43.595-06:00Free To Choose<br />
The Fall of Adam gave all men <a href="http://www.lds.org/scriptures/pgp/abr/3.26?lang=eng#25" target="_blank">(who kept their first estate)</a> the chance to experience mortal life, and to know good and evil, virtue and vice, and happiness and misery. But as I mentioned in <a href="http://gospel.nispio.net/2013/04/that-they-might-have-joy.html" target="_blank">my last post</a>, all of these things would have eventually led to <a href="http://www.lds.org/scriptures/bofm/2-ne/9.9?lang=eng#8" target="_blank">an unhappy ending</a> if it were not for the Atonement. The Fall without the Atonement is akin to skydiving without a parachute.<br />
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<blockquote class="tr_bq">
<a href="http://www.lds.org/scriptures/bofm/2-ne/2.26-27?lang=eng#25" target="_blank">26</a> And the Messiah cometh in the fulness of time, that he may <b><i>redeem the children of men from the fall</i></b>. And because that they are redeemed from the fall <b><i>they have become free forever</i></b>, 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.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/2.26-27?lang=eng#26" target="_blank">27</a> Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are <b><i>free to choose liberty</i></b> and eternal life, through the great Mediator of all men, <b><i>or to choose captivity</i></b> and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.</blockquote>
Any injustices caused by the Fall are rectified by the Atonement. It would be incorrect to say that the Atonement reversed <i>all</i> of the effects of the Fall. If such were the case, there would truly have been no need for the Fall. But if the Fall was necessary, then why would we need to be redeemed from it? Because our mortal and fallen condition was never meant to be permanent. Mortality is an incredibly <a href="http://www.lds.org/scriptures/bofm/alma/34.32?lang=eng#31" target="_blank">important</a> stepping stone in our journey towards eternal life, but it is by no means the destination.<br />
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But did the Savior not have the power to overcome all of the negative effects of the Fall? If he did, why is there so much suffering and injustice in the world? How can we possibly believe that God would want us to pass through the pains and heartaches inherent in this life? In reading through this week's priesthood lesson, I found the following insight <a href="http://www.lds.org/manual/teachings-of-presidents-of-the-church-lorenzo-snow/chapter-7-faithfulness-in-times-of-trial-from-the-shadows-into-the-glorious-sunshine?lang=eng" target="_blank">from Lorenzo Snow</a>:<br />
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"There is no other way in which the Saints can make spiritual improvement and be prepared for an inheritance in the celestial kingdom than through tribulation. It is the process by which knowledge is increased and peace will ultimately be established universally. It [has] been said that if all our surroundings were peaceful and prosperous now, we would become indifferent. It would be a condition that would be all that would be desired by a good many natures; they would not stretch out after the things of eternity."</blockquote>
However, trials and tribulations were not the reason for the Fall. I believe that the main reason that the Fall of Adam was so crucial was that it gave us an opportunity to exercise our moral agency like never before. Did we have agency before this life? Yes. This is evidenced by the <a href="http://www.lds.org/scriptures/dc-testament/dc/29.36-37?lang=eng#35" target="_blank">third of the hosts of heaven</a> that <i>chose</i> to follow Satan. Did we have the opportunity to choose between good and evil before this life? Yes. Abraham was shown the spirits in premortal realm that were "<a href="http://www.lds.org/scriptures/pgp/abr/3.22?lang=eng#21" target="_blank">the noble and great ones.</a>" How could there have been noble and great spirits unless they had chosen righteousness over evil?<br />
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This mortal experience then, must have offered something that we did not already have before this life. I believe that this life affords us the chance to exercise our agency in a way that would not have been possible while living with God as spirits. This life brings sorrow, pain, and temptation in ways that we could not understand as mere spirits. The Fall presents us with more opposition than we ever could have faced otherwise. But it is precisely that opposition that <i>empowers us</i>, and activates our agency. The greater the opposition, the more meaningful our choices become.<br />
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So it is precisely the combination of the Fall, the Atonement, and the Resurrection which make us free forever. If there had been only the Fall, but no Atonement nor Resurrection, then our freedom would have been short-lived indeed. We would not have been free to choose liberty and eternal life, because they would be permanently out of our reach. Our only choice would have been captivity and death, which means that we really would have had no choice at all. It is <i>only</i> through the Atonement that we have become free forever, and the choice becomes ours to make, and no one else's: Will we choose liberty and eternal life? Or will we choose captivity and death?Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com7tag:blogger.com,1999:blog-3939808284074781951.post-67684813043930928932013-04-11T05:00:00.000-06:002013-04-23T21:44:48.371-06:00That They Might Have Joy<a id="more"></a>In the garden of Eden, God commanded Adam and Eve that they should not partake of the fruit of the tree of knowledge of good and evil. In <a href="http://gospel.nispio.net/2013/04/that-he-should-act-for-himself.html" target="_blank">my last post</a>, I posed the question of whether Adam and Eve made the right decision in eating the fruit. The obvious answer is yes, but why? Why would God give them a commandment that He <i>wanted</i> them to disobey?<br />
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<a href="http://www.lds.org/scriptures/bofm/2-ne/2.22-25?lang=eng#21" target="_blank">22</a> And now, behold, <b><i>if Adam had not transgressed he would not have fallen</i></b>, but he would have remained in the garden of Eden. And all things which were created must have remained in <b style="font-style: italic;">the same state in which they were </b>after they were created; and they must have remained forever, and had no end.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/2.22-25?lang=eng#22" target="_blank">23</a> And <b><i>they would have had no children</i></b>; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; <b><i>doing no good, for they knew no sin.</i></b><br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/2.22-25?lang=eng#23" target="_blank">24</a> But behold, all things have been done in <b><i>the wisdom of him who knoweth all things</i></b>.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/2.22-25?lang=eng#24" target="_blank">25</a> Adam fell that men might be; and men are, that they might have joy.</blockquote>
If Adam had not transgressed, he would not have fallen. If it was the <i>transgression</i> that caused the Fall, then it makes sense that God would give a commandment that Adam could <a href="http://www.lds.org/scriptures/pgp/moses/3.17?lang=eng#16" target="_blank">choose to disobey</a> in order to trigger its consequences. Elder Dallin H. Oaks <a href="http://www.lds.org/general-conference/1993/10/the-great-plan-of-happiness?lang=eng" target="_blank">has said</a>:<br />
<blockquote class="tr_bq">
"Some acts, like murder, are crimes because they are inherently wrong. Other acts, like operating without a license, are crimes only because they are legally prohibited. Under these distinctions, the act that produced the Fall was not a sin—inherently wrong—but a transgression—wrong because it was formally prohibited. These words are not always used to denote something different, but this distinction seems meaningful in the circumstances of the Fall."</blockquote>
Partaking of the forbidden fruit was not evil, but it was nevertheless a transgression <i>because it was forbidden</i>. If Adam had not transgressed this commandment of the Lord, everything in the garden would have remained in the same state forever. While it is true that there was no sorrow in the garden, it must also be true that there was no joy in the garden. Adam was unable to commit sin in the garden, but that also made him incapable of being righteous. For this reason, his entire existence in the Garden was meaningless except for one thing: he needed to bring about the Fall of man through his transgression of God's commandment. Partaking of the fruit was the only meaningful thing that he could do in the garden in terms of his spiritual progression.<br />
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The Fall had many consequences, but I think that it is fair to say that (because of the Atonement) the positive consequences far outweigh the negative ones. Possibly the greatest positive consequence was that Adam and Eve were now able to have children. Without the Fall, none of us would have had the chance to enter into this mortal life and take part in the great plan of happiness.<br />
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It is important to remember though that without the Atonement, the plan of happiness would not have had a happy ending for any of us. It is impossible to completely understand the Fall without a knowledge of the Atonement. Likewise, it is impossible to understand the Atonement without putting it into the context of the Fall. The two doctrines are complementary, and they literally inseparable.<br />
<br />Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com2tag:blogger.com,1999:blog-3939808284074781951.post-47876606607416034012013-04-10T08:25:00.001-06:002013-04-23T21:45:27.919-06:00That He Should Act For Himself<a id="more"></a>One of God's greatest gifts to us is the gift of agency. God has created things to act, and things to be acted upon. We fall into the category of "things to act." We have the ability choose our own actions and to shape our own destiny. It is our agency which allows us to learn, grow, and become like God.<br />
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In <a href="http://www.lds.org/scriptures/bofm/2-ne/2.14-16?lang=eng#13" target="_blank">2 Nephi 2</a>, Lehi describes the first significant choice that was given to man after he was placed on this earth:<br />
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<a href="http://www.lds.org/scriptures/bofm/2-ne/2.14-16?lang=eng#13" target="_blank">14</a> And now, my sons, I speak unto you these things for your profit and learning; for there is a God, and he hath created all things, both the heavens and the earth, and all things that in them are, <b><i>both things to act and things to be acted upon</i></b>.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/2.14-16?lang=eng#14" target="_blank">15</a> And to bring about his eternal purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even <b><i>the forbidden fruit in opposition to the tree of life</i></b>; the one being sweet and the other bitter.<br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/2.14-16?lang=eng#15" target="_blank">16</a> Wherefore, the Lord God gave unto man <b><i>that he should act for himself</i></b>. Wherefore, man could not act for himself save it should be that he was <b><i>enticed by the one or the other</i></b>.</blockquote>
This choice presented an interesting dilemma for man; while the choices were in opposition to each other, each had positive and negative consequences attached to it. Should Adam continue to take of the fruit of the tree of life, he would live forever in the presence of God, not knowing death, sickness, or sorrow. So where's the downside? In <a href="http://gospel.nispio.net/2013/04/an-opposition-in-all-things-part-4.html" target="_blank">my last post</a>, I talked about the need for an opposition in all things. Without sadness, there could be no happiness. Without temptation, there could be no righteousness. In a sense, Adam was damned, for he could make no spiritual progress.<br />
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On the other hand, if Adam partook of the fruit he could finally know joy and righteousness. His agency could grow exponentially as he became acquainted with good and evil and learned to choose between them. This agency would come at a great cost though. In transgressing the law which God had given him to not partake of the fruit, he would be cut off from God's presence; he would be subject to inescapable physical and spiritual death.<br />
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Did Adam and Eve make the right choice then? Is it better to live forever with God in innocence, or to die as a free agent, knowing good and evil, misery and happiness? We know that Adam and Even made the right choice because God has told us that he intended all along for them to take of the fruit. So why was it a transgression for them to do what God intended for them to do all along? I will look at these questions in more detail tomorrow.Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com1tag:blogger.com,1999:blog-3939808284074781951.post-18040629978226389282013-04-09T00:43:00.001-06:002013-04-23T21:46:13.875-06:00An Opposition in All Things (Part 4)<a id="more"></a><a href="http://gospel.nispio.net/2013/04/an-opposition-in-all-things-part-3.html" target="_blank">In my last post</a> I talked about the power of the atonement and resurrection to bring us back before God to be judged. Continuing in <a href="http://www.lds.org/scriptures/bofm/2-ne/2?lang=eng#" target="_blank">2 Nephi 2</a>:<br />
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<a href="http://www.lds.org/scriptures/bofm/2-ne/2.10-13?lang=eng#9" target="_blank">10</a> And because of the intercession for all, all men come unto God; wherefore, they stand in the presence of him, to be judged of him according to the truth and holiness which is in him. Wherefore, the ends of the law which the Holy One hath given, unto the inflicting of the <b><i>punishment which is affixed</i></b>, which punishment that is affixed is in opposition to that of the <b><i>happiness which is affixed</i></b>, to answer the ends of the atonement—<br /> <a href="http://www.lds.org/scriptures/bofm/2-ne/2.10-13?lang=eng#10" target="_blank">11</a> For it must needs be, that there is an <b><i>opposition in all things</i></b>. If not so, my firstborn in the wilderness, righteousness could not be brought to pass, neither wickedness, neither holiness nor misery, neither good nor bad. Wherefore, all things must needs be <b><i>a compound in one</i></b>; wherefore, if it should be one body it must needs remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility.<br /> <a href="http://www.lds.org/scriptures/bofm/2-ne/2.10-13?lang=eng#11" target="_blank">12</a> Wherefore, it must needs have been created for a thing of naught; wherefore there would have been no purpose in the end of its creation. Wherefore, this thing must needs destroy the wisdom of God and his eternal purposes, and also the power, and the mercy, and the justice of God.<br /> <a href="http://www.lds.org/scriptures/bofm/2-ne/2.10-13?lang=eng#12" target="_blank">13</a> And if ye shall say there is no law, ye shall also say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there be no righteousness there be no happiness. And if there be no righteousness nor happiness there be no punishment nor misery. And if these things are not there is no God. And if there is no God we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon; wherefore, all things must have vanished away.</blockquote>
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When we are brought to God to be judged, He will not choose our punishment, because there is already a predetermined punishment attached to our poor choices. We have indirectly <a href="http://www.lds.org/scriptures/dc-testament/dc/130.20-21?lang=eng#19" target="_blank">chosen the consequences</a> by choosing our actions. If we have not taken advantage of the atonement, then God Himself can do nothing more for us at this point; because <a href="http://youtu.be/Is8TolSYftU?t=15s" target="_blank">mercy cannot rob justice.</a><br />
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So why can't God just be merciful to penitent and impenitent alike? The next few verses answer this question by explaining that there must be an opposition in all things. This is a simple axiom of the universe, but one that is not inherently obvious to us. Consider this: what if took everything in the universe and made it one trillion times larger than it is right now, including ourselves? How would we describe things? Would we just throw the word "small" out of our vocabulary due to lack of "small" things? No, because things that seem small to us now, would still seem small to us then. In other words, nothing can be large, unless there is something smaller than it, and vice versa.<br />
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The above example may seem silly, but now apply it to eternal principles like wickedness and righteousness. If there were no such thing as wickedness, what would it mean to be righteous? If there were nothing bad, what would it mean for something to be good? If we didn't have opposites, then all things would be "a compound in one." In chemistry, a compound is a mixture of elements that are bonded together as one. Water is made up of hydrogen and oxygen atoms, but you wouldn't know that by looking at it; you don't see the hydrogen and oxygen because they have bonded together into a single compound. What is so bad about a compound then? Nothing, unless every atom in the universe joined together to form a single compound. Then there would be nothing to act on this universe-spanning compound, and nothing for it to act upon. It would just exist. It would serve no purpose, because it could do nothing.<br />
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The logic of verse 13 starts to make more sense in this light. If there is no law, then there is no possibility to sin. Without the possibility to sin, there is no righteousness. If you only have one choice, then you really don't have a choice at all. If the choice is made for you by default, then there is nothing laudable in making the choice. And how could anyone learn, progress, or find happiness if they don't have the ability to choose their own actions and reap the consequences?<br />
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<br />Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com1tag:blogger.com,1999:blog-3939808284074781951.post-77883605140419328002013-04-05T22:13:00.000-06:002013-04-23T21:46:48.995-06:00An Opposition in All Things (Part 3)<a id="more"></a><a href="http://gospel.nispio.net/2013/04/an-opposition-in-all-things-part-2.html" target="_blank">In yesterday's post </a> I talked about the need for a Messiah to save us from the consequences of our sins. But the atonement saves us from more than just spiritual death as a consequence of sin, it also made possible the resurrection of the dead. Picking up where I left off in <a href="http://www.lds.org/scriptures/bofm/2-ne/2?lang=eng#" target="_blank">2 Nephi 2</a>:<br />
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<a href="http://www.lds.org/scriptures/bofm/2-ne/2.8-10?lang=eng#7" target="_blank">8</a> Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can <b><i>dwell in the presence of God</i></b>, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again <b><i>by the power of the Spirit</i></b>, that he may bring to pass the resurrection of the dead, <b><i>being the first that should rise</i></b>.<br /> <a href="http://www.lds.org/scriptures/bofm/2-ne/2.8-10?lang=eng#8" target="_blank">9</a> Wherefore, <b><i>he is the firstfruits unto God</i></b>, inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved.<br /><a href="http://www.lds.org/scriptures/bofm/2-ne/2.8-10?lang=eng#9" target="_blank">10</a> And because of the intercession for all, <b><i>all men come unto God</i></b>; wherefore, they stand in the presence of him, to be judged of him according to the truth and holiness which is in him. Wherefore, the ends of the law which the Holy One hath given, unto the inflicting of the punishment which is affixed, which punishment that is affixed is in opposition to that of the happiness which is affixed, to answer the ends of the atonement—</blockquote>
Both the Book of Mormon <a href="http://www.lds.org/scriptures/nt/1-cor/15.20?lang=eng#19" target="_blank">and the New Testament</a> make reference to Christ being the "firstfruits." I had always just assumed that this meant the first fruit of the harvest, since Christ was the first to be resurrected from the dead. I was only half right; the firstfruits <i>are</i> literally the first fruits of the harvest, but they are also <a href="http://www.lds.org/scriptures/ot/lev/23.9-20?lang=eng#8" target="_blank">tied to the law of Moses</a>. The children of Israel were commanded to bring a sheaf of the firstfruits to the altar prior to making their animal sacrifice. The animal sacrifice is obviously symbolic of the Savior, but so are the firstfruits, which were to be brought before the Lord before an acceptable sacrifice could be made.<br />
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The fall brought both spiritual and physical death to Adam and all of his descendants. Each of us is born into this life, separated from the presence of God, and into a mortal body that is subject to death. The atonement overomes both of those deaths for all men. Notice that <i>because of the atonement</i> "all men come unto God." This is necessary because "there is no flesh that can dwell in the presence of God" except through the power of the atonement.<br />
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What does it mean to "dwell" in the presence of God? It have always though that it meant "to live", but it could also mean to linger or stay. These verses seem to be saying that without the atonement, men would not even be able to come back to God's presence to be judged. This may be similar to those who cannot live the law, and therefore <a href="http://www.lds.org/scriptures/dc-testament/dc/88.22?lang=eng#21" target="_blank">cannot abide a celestial glory</a>.<br />
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Given the context, it also seems that resurrection is a necessary step before we can be taken back to his presence. When Jesus appeared to Mary outside the tomb, he told her "<a href="http://www.lds.org/scriptures/nt/john/20.17?lang=eng#16" target="_blank">I am not yet ascended to my Father</a>," was that because he needed to have his resurrected body first? (I am also curious as to why she was not allowed to touch him, but that may be tangential to the topic.)<br />
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Verse 8 says that Christ is "the first that should rise." How can this be, seeing that others had been brought back from the dead previously such as <a href="http://www.lds.org/scriptures/nt/luke/8.49-55?lang=eng#48" target="_blank">the daughter of Jairus</a> and <a href="http://www.lds.org/scriptures/nt/john/11.41-44?lang=eng#40" target="_blank">Lazarus</a> for example? The difference is that these were brought back to a mortal state. This is not a true resurrection because after being risen from the dead, they still had imperfect, unglorified, mortal bodies with blood flowing through their veins. It wasn't until Christ conquered death once and for all that it was made possible to live again and never die.Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com3tag:blogger.com,1999:blog-3939808284074781951.post-57642793197135599682013-04-04T09:23:00.001-06:002013-04-23T21:47:23.679-06:00An Opposition in All Things (Part 2)<a id="more"></a><a href="http://gospel.nispio.net/2013/04/an-opposition-in-all-things-part-1.html" target="_blank">In yesterday's post</a>, I painted a somewhat bleak picture of the consequences of sin for all men. Today, I continue in <a href="http://www.lds.org/scriptures/bofm/2-ne/2?lang=eng" target="_blank">2 Nephi 2</a> to see how we can be saved from those consequences:<br />
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<a href="http://www.lds.org/scriptures/bofm/2-ne/2.6-7?lang=eng#5" target="_blank">6</a>
Wherefore, redemption cometh in and through the Holy Messiah; <i><b>for he is full of grace and truth</b></i>. <br />
<a href="http://www.lds.org/scriptures/bofm/2-ne/2.6-7?lang=eng#6" target="_blank">7</a> Behold, he offereth himself a sacrifice for sin, to <i><b>answer the ends of the law</b></i>, unto all those who have <i><b>a broken heart and a contrite spirit</b></i>; and unto none else can the ends of the law be answered.</blockquote>
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Because the Holy Messiah is full of grace and truth, or power and light, He is able to reverse our trajectory and redeem (save) us from the negative consequence of our choices. Let me refer for a moment to <a href="http://en.wikipedia.org/wiki/Newton%27s_laws_of_motion" target="_blank">Newton's laws of motion</a>. The first law (paraphrased) says that "objects in motion will stay in motion until acted upon by some external force."<br />
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Imagine yourself on a frictionless skating pond. On one end of the pond lies happiness, and at the other end misery. One day, you make a choice that propels you in the direction of misery. Because the skating pond is frictionless, you will be unable to turn, to steer, or to alter your course in any way. You have become subject to the law. The laws of motion have not been broken, nor can they be. Otherwise they would be called the "guidelines of motion." You made a choice, and the law simply enforces the consequences of your choice, they same as they would if anyone made the same choice.<br />
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Now imagine you have a friend standing on the ice who sees you careening towards misery. In an effort to save you, your friend reaches out her hand and grabs you. To her surprise, she will find that both of you are now sliding towards misery together. Without friction, the amount of force that she can apply is very limited. In fact, any amount of force that she applies to propel you in the direction of happiness will necessarily force her in the direction of misery. This is Newton's third law. For every force, there must be an equal force in the opposite direction.<br />
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You may have heard that Chuck Norris doesn't do push-ups, he pushes the earth down. Actually, this is half true. With every bit of force that he pushes down on the earth, the earth pushes back in the opposite direction. Perhaps a better example is two friends on the frictionless skating pond. If both friends stand still, and then Friend 1 pushes Friend 2, what will happen? If you said that Friend 2 will go sliding away, you are only half correct. Let's assume for now that these friends are the same weight. Even if Friend 1 does all the pushing and Friend 2 does not push back, Friend 1 will be propelled backwards at the same speed that she propelled Friend 2 forward.<br />
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<div class="separator" style="clear: both; text-align: center;">
<a href="http://en.wikipedia.org/wiki/File:Skaters_showing_newtons_third_law.svg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img alt="Skaters showing Newton's third law" border="0" height="264" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhV7uyDdxEEYSeT2spJRNdj27nuXjyHlxLXmn-K-R5PQc9vY-CR-1FrpKRgxE3md1rPsDp_3zcMbTChr6ADf9Ka81b741B1GH2uIiAwGBRnhblB_hPWx1smiFG7qMX60MM-EYLTUC0zaj0/s320/Skaters_showing_newtons_third_law.svg.png" title="" width="320" /></a></div>
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So what does all of this have to do with 2 Nephi 2? Redemption comes through the Holy Messiah because "he is full of grace and truth," or might I say, full of forward momentum. Christ is so full of grace and truth that he has the power to right our wrongs. He can apply enough saving force to stop our slide towards misery and propel us towards happiness. Of course, being slow to learn we will inevitably make more choices that will cause us to start backsliding, but as many times as we let Him, He has the power to turn us around again.<br />
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So how do we take advantage of His 'forward momentum?' By a broken heart and a contrite spirit. All it takes is for us to recognize that we have made the wrong choice, and to feel regret for our actions. Once we realize that we have made a mistake, and that no amount of skating, kicking, or flailing is going to fix it, we can ask Him to help us make it right. If we do this, then the law has been satisfied.<br />
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The dictionary has many definitions for the word "end," but there is one which I think best fit its usage here. I don't think that it means "the termination of a state or situation," or "death or ruin," because the law is eternal and has no beginning or end. It could mean "a goal or result that one seeks to achieve." However if the law has a goal that it is meant to achieve, it must have been created at some time by someone in order to meet that goal. That also does not seem possible if the law without beginning or end. The definition that I think fits best is "the furthest or most extreme points of something."<br />
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The laws of motion can not be broken, nor can the eternal laws be broken. If Christ had not sacrificed for our sins, the eternal laws would not be broken. We would be careening towards misery with no hope of redemption <i>because of the law</i>. Thankfully, with Christ as our Mediator and Savior, he can answer the ends of the law on our behalf.Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com6tag:blogger.com,1999:blog-3939808284074781951.post-38116505368857139872013-04-03T15:22:00.000-06:002013-04-23T21:47:55.840-06:00An Opposition in All Things (Part 1)<a id="more"></a>For the last few weeks, I have been studying <a href="http://www.lds.org/scriptures/bofm/2-ne/2?lang=eng" target="_blank">2 Nephi 2</a> and related scriptures. This is not the first time that I have taken to an in-depth study of this chapter, and it has been every bit as rewarding this time as it has in the past. Something new that I have been trying is to make a list of vocabulary words from the chapter, and then find a suitable definition for each one. The list turned out to be quite long. For verses 4 through 11 alone, I came up with a list of twenty-eight words. <br />
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Since there is a lot of substance in these verses, I plan on breaking this article into smaller parts. Below I have highlighted some of the phrases from verses 4 and 5 that stood out to me as deserving a closer look:<br />
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4 And thou hast beheld in thy youth his glory; wherefore, thou art blessed even as they unto whom he shall minister in the flesh; for the Spirit is the same, yesterday, today, and forever. And the way is prepared from the fall of man, and <i><b>salvation is free</b></i>.<br />
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5 And <i><b>men are instructed </b></i>sufficiently that <i><b>they know good from evil</b></i>. And the law is given unto men. And <i><b>by the law no flesh is justified</b></i>; or, by the law men are cut off. Yea, by the temporal law they were cut off; and also, by the spiritual law <i><b>they perish from that which is good</b></i>, and become miserable forever.</blockquote>
Salvation is not without cost. In fact, it comes at an infinite price which was paid by the Savior. Salvation is also not "a gimme"; we will not awake one day surprised to find ourselves saved. However, salvation is freely available to anyone who desires it; none are excluded.<br />
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How are men instructed? Surely not everyone in this life has been fortunate enough to receive gospel instructions from the scriptures, but verse 5 states that "they <i>know</i> good from evil." The Spirit of Christ is given to all men, and all men are born with an innate understanding of good and evil. That is not to say that they have a perfect understanding of all eternal laws governing the universe. On the contrary, this verse seems to imply that man knows just enough about good and evil to be condemned for his actions. No man is justified in choosing evil, because <i>he knows better</i>; by the law no flesh is justified.<br />
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The carnal nature of man precludes his obedience to the eternal laws which would ensure his happiness. As a consequence of his choices, he drifts ever further from the light. Without some intervening force, he becomes permanently separated from light and truth, and from all that is good.Joshhttp://www.blogger.com/profile/14106413952484551553noreply@blogger.com12