HOT Doctrines of Salvation. Complete Three-Volume Work [3-in-1]. Sermons & Writings of Joseph Fielding Smith. by Joseph Fielding Smith reading look spanish via book

HOT Doctrines of Salvation. Complete Three-Volume Work [3-in-1]. Sermons & Writings of Joseph Fielding Smith. by Joseph Fielding

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Im writing a running commentary as I read this book. I read yesterday evening Joseph Fielding Smiths statement that God will not reveal himself to anyone who does not have the gospel and the priesthood. He recognized that Joseph Smith saw God the Father and Jesus Christ in the Sacred Grove before he had either the gospel or the priesthood, but JFS explained that instance as a limited exception to the rule he had just stated. Because the gospel and the priesthood were not on the earth when Joseph had his experience in the Sacred Grove, it was necessary for God to appear to Joseph first to set in motion the restoration of the gospel and the priesthood. But what about Paul who saw God on the road to Damascus? Paul did not have either the gospel or the priesthood at that time. What about Mary Magdalene and the other Mary who saw Jesus shortly after his resurrection on their way to tell the apostles about the message from the angels at the garden tomb? Neither of them had the priesthood. I suspect that what JFS really intended to say was that we cannot expect to see the face of God (per D&C 84:22) IN HEAVEN without accepting the gospel and receiving the BLESSINGS of the priesthood (i.e., the ordinances that are necessary for salvation and can only be received from those with the proper priesthood authority). Here on earth, God can reveal himself to whomever He chooses. It is interesting to note, however, that my counterexamples all involve Jesus showing himself to mortals without the gospel or the priesthood, and D&C 84:22 states without this [i.e., the power of godliness, the authority of the priesthood, and the ordinances of the priesthood] no man can see the face of God, even the Father, which could be interpreted as saying the gospel and the priesthood are necessary to see the FATHERs face. This morning, I read JFSs statements that God is absolutely powerful, all-knowing, and perfect, and to believe otherwise is heretical. I agree with him 100% on that one. The scriptures cannot be clearer on this point, and I think we as Mormons too often make God less omniscient, omnipresent, and omnipotent. We de-deify Him when we focus too much on the first part of Lorenzo Snows couplet: As man now is, God once was; as God now is, man may become. The point of President Snows teaching is that we can progress and become joint heirs with Christ. I believe that the God identified in the first part of the couplet is Jesus Christ, not God the Father. Jesus was once as man now is when he came to earth and lived a mortal life, suffering the hunger, thirst, fatigue, illness, and other things we suffer as mortal humans in imperfect bodies. Jesus Christ is now a perfect immortal being (prior to His birth, he was a perfect spirit being) and we can eventually become like Him (we are joint heirs with Him, after all) and become perfect and immortal ourselves, all as a result of His atonement for us. This afternoon (Easter Sunday, March 31) I read that Jesus is the literal son of God the Father. JFS then states that the RLDS church falsely states that Jesus is the son of the Holy Ghost, relying on a misreading of a few verses in the New Testament and in the Book of Mormon. He then quotes (and ridicules) a former president of the RLDS church who said that they did not know if God the Father was also the literal father of Jesus. I liked the discussion about who was Christs father; I did not like the ridicule of the president of another faith. JFS says that, prior to the fall, God the Father communicated with Adam and Eve directly in the Garden of Eden. After the fall, all communication with God was through Jesus Christ. I like this thought. As soon as the fall occurred, Jesus immediately was our Mediator with the Father. He was our Advocate from the very beginning, even before He came to Earth and suffered for us. JFS then says, in keeping with this princple, with very, very few exceptions (JFS gives only three specific instances) when God is speaking in the scriptures, it is Jesus that is talking, even if it appears as if God the Father is speaking. JFS then says that we know JS did not lie about his experience in the Sacred Grove because he says that, after introducing God the Son to JS, God the Father did not speak again; Jesus did all of the communicating and instructing from that point on in JSs vision. I wonder what JFSs views are on JSs early accounts of the 1st Vision, particularly the earliest which only mentions Jesus appearing to JS? JFS says that, even the most cynical bible scholars of his day (first half of the 1900s) -- and I would say this also includes most of the bible scholars today -- believe that many of Pauls letters we have in the NT are authentic. Because those letters are authentic and refer to Jesus and people who actually were with Jesus when he lived on the earth, there can be no question that Jesus actually lived. With this thought in mind, I realized that the historical fact of a man named Jesus who started a great religious movement cannot be questioned. What each of us needs to figure out for ourselves, however, is whether Jesus was who He claimed to be. Did He come to Earth to suffer and die for us? THAT is the central question that each of us needs to answer for ourselves. I havent added to this review in some time, although I have continued reading this massive tome. (Ive been too busy with work, family, and church responsibilities). Im approximately half way through the first book of the volume. I went through a patch of some of JFSs more controversial teachings. His statements about pre-mortal faithfulness and race clearly fall within the scope of the dated teachings warned of in the introduction to the book. His absolute refusal to allow for any inkling of evolutionary thought to be compatible with the gospel of Jesus Christ I think also falls within that category (although Im sure many would disagree with me). Im currently heading through his thought on the Dark Ages and the Enlightenment. Im struck by how pat, almost quaint, some of his statements are (for example, he says that the orderly progress of invention shows that God is in control of scientific discovery). And then I started looking at the footnotes providing the sources for those statements, and I realized that most of this book comes from things JFS taught in the 1930s! In other words, I should expect some of those statements to be dated. JFS was simply saying things that were consistent with the mainstream thinking of his day. There were a few more quotes bashing the Reorganites for moving the bodies of Joseph and Hyrum from where they were buried in Nauvoo. He says that Fredrick Smith (Joseph Smiths grandson) will be severely punished for allowing the bodies of those two men to be put on display. Ironically, he says that just after (or BRM places the quote right after a quote in which) he says that he prays for the descendants of JS, that they will find the truth and stop attacking the LDS church. Someone needs to write a book about the tensions between the LDS and RLDS church in the late 1800s and early 1900s. Obviously there were some very harsh feelings and major attacks occurring. I would totally buy and read such a book. JFS says that we demonstrate extreme ingratitude toward our Savior when we sin. I agree with what he is saying, but it is with a caveat. Christ suffered for our sins, so we would not have to. He took upon himself the punishment for our sins so we can become clean and return to live with Him and Our Father after we die. But it is inevitable that we will sin again, even after we have fully repented. We are imperfect, fallible mortals. Accordingly, if I feel like Ive been ungrateful to Christ when I sin, does that make it more or less likely that I will repent of my most recently committed sins? I think the answer to this question depends on the source of my ingratitude. If I feel ungrateful because I have burdened Christ further with additional sins, I think I would be less likely to repent. I dont think that is the attitude we should have, and I dont think that is the ingratitude we are supposed to feel nor the ingratitude JFS is talking about. If, however, I feel ungrateful because Christ has done so much for me in my life, lifting me up when I am down, strengthening me when I am weak, and I am not trying my best to do what is right, then I think I have the correct attitude. Christs atonement is to make up what we lack, but we still have to do our part, trying our best to obey His commandments. When we dont try our best, then we do show ingratitude for all that Christ has done for us. The wonderful and amazing thing about Christ is that, despite our frequent ingratitude, He still welcomes us into His fold. He still wants us to repent, to take advantage of His suffering for us, and to put ourselves back on the pathway that will lead us to His presence. Im working my way through the chapter on the Law of Witnesses (which has more pages devoted to it than any other chapter so far, including the chapters on Jesus Christ and the Atonement). One of the points JFS makes is that, during the life of JS, there were always two witnesses to important events (except when there werent -- JFSs explanation for why the Law of Witnesses didnt need to be complied with when JS saw God the Father and Jesus Christ in the Sacred Grove or when he obtained the golden plates from Moroni was not satisfactory). Oliver Cowdery was present whenever JS received keys from heavenly visitors. JFS explains that this was because OC was Second President -- an office that was no longer necessary after JS died, according to JFS. When OC was excommunicated from the Church, and OCs successors also fell away (JFS says that Sidney Rigdon and Frederick G. Williams held the same position, but I thought they were counselors in a first presidency), JSs brother Hyrum filled the position of Second President. According to JFS (on one of many interesting tangents contained in this chapter), JS taught that the person holding the office of Second President was intended to be the successor to the First President when JS died. JFS then says, however, that the Law of Witnesses required the martyrdom of two people to seal the truthfulness of the restored gospel, and those two people had to be the First and Second Presidents. Accordingly, if OC had remained in the church, he would have been with JS at Carthage Jail and would have been the second person the mob killed alongside JS. JFS then says that, once both the First and Second Presidents had sealed their testimonies of the gospel by dying for their beliefs, the office of Second President was no longer necessary. In other words, (according to JFS) the Second President was supposed to succeed JS as leader of the church, but it was necessary for both the First and the Second Presidents to die as martyrs, and the office of Second President would go away once that was accomplished. If all of this is accurate and was openly taught by JS before he was killed, its no wonder that the Church leaders remaining after JS and his brother were killed at Carthage were so confused about who should be president after JS died. This morning I read about the Kingdom of God during the millennium. JFS says that, when Christ returns to earth for the second time to usher in the 1000 years of peace that the millennium will bring, there will be multitudes of people who will not be members of our Church. He says that they will still be subject to the Kingdom because Christ will be the political leader of the entire world and all other nations will come to an end, but, because Christ wants every one to be free to choose Him and choose to be a part of His Church, many (at least initially) will not choose to be baptized into our Faith. I firmly believe that there will indeed be multitudes of people who will survive the calamities that will precede the coming of the Savior. There are many, many good people who do not belong to our Church (I also firmly believe that there are many members of our Church who, unfortunately, will not be numbered among the righteous at Christs Second Coming, but thats a totally different topic). All of this makes me wonder, however, what the millennium will be like, particularly in the beginning. It also makes me question whether our view of the Saviors Second Coming is an accurate one. If Christ returned to the Earth, declaring that the LDS faith is the only true faith and that everyone must become a member of His Church to be saved, certainly those who remain on the earth after His Coming would all be baptized. We know that every knee will bow and every tongue confess that Jesus is the Messiah, so if everyone left at the beginning of the millennium knows that Jesus is the Anointed One -- that He is our Savior -- then they would obviously do whatever He directs them to do (or even whatever He hints at). Accordingly, I believe that, when Christ returns again, He will NOT declare the LDS Church the only true Church on the earth. He will do this, not because the LDS Church is NOT the the only true Church, but because to declare it so, without first giving the people on the earth the opportunity to learn about the Church and decide for themselves whether they will believe, violates the most basic principles of the Gospel. How can you develop faith -- the very first principle of the Gospel -- if you are told what is true by the ultimate source of truth and the very object of our faith, Jesus Christ Himself? I dont think you can, and thus, we, as members of the Church, will have a very great amount of missionary work to do after the Savior returns. It will be up to us to teach people about the Gospel of Jesus Christ, to instruct them about the truthfulness of LDS doctrine, and to convince them of the necessity of being baptized into the LDS church. The multitudes of people who do remain will be righteous (because we know that the wicked will be burned before Christ returns), and thus, the missionary work we do among them will be very enjoyable and fruitful, but it will still have to be done. I can think of no other way that the principles of freedom of choice and of faith in Jesus Christ can be preserved. Im still working my way through the seemingly endless chapter on the Origin and Destiny of the Reorganite church (according to a footnote at the beginning of the chapter, JFS wrote at least one whole book on the topic of the RLDS church). Im not certain, but it may be that JFS himself coined the term reorganite so he would not have to use what was apparently the common term for RLDS followers back then: Josephites JFS does not like that term at all, or the concomitant description of the LDS, Brighamites, because it implies that the RLDS follow Joseph Smiths teachings and that the LDS do not. Based on the very little Ive read on the subject, I believe it is true that the RLDS church, early in its history, claimed that some of Josephs later teachings (like vicarious ordinance work for those who have died, eternal marriage, and polygamy) were the creation of Brigham Young. Of course, we now conclusively know that Joseph taught all of those things and that Brigham simply carried on with those teachings. JFSs difficulty with the terms stems from his fundamental disagreement with (and, almost, hatred of) the RLDS church. In this chapter, he disparages the founders of the RLDS faith (not JS III, but those men who convinced JS III to be the president of the RLDS), argues against their doctrine, and vilifies the RLDS missionaries. He then says that you can tell that the RLDS church is not the true church because it is so mean-spirited and derogatory in its discussions of the LDS church. That reasoning, which came at the end of a diatribe about the scurrilous nature of the RLDS church founders, certainly left me scratching my head.JFS said (in a personal letter to BRM, apparently) that actually understanding or learning something by revelation is a matter of being in the right place at the right time with sufficient vision. He drew an analogy with the scientific fact that the light of the stars takes thousands of years to get to earth, and thus, the stars we see now are actually the way the stars existed thousands of years ago. I really like that analogy quite a bit, but it made my smirk a little. As JFS makes clear through quotes of his I read earlier in this book, he strictly believed that the Bibles creation account is literal, and that the universe is only a few thousand years old. Accordingly, although he acknowledges the science behind the speed of light and the theory of relativity (i.e., non-simultaneity of events), he refuses to acknowledge that the light from most of the stars we see is not just thousands of years old, but many millions years old. JFS says that one of the goals of exaltation is to learn every thing -- to become all-knowing. Is it bad that that aspect of exaltation is one of the most appealing to me (perhaps second only to being with my wife for eternity)? I just really, really like to know things. While teaching about the importance of missionary work, JFS said that we have an obligation to teach the gospel to a wicked and perverse world. He then immediately says (Im paraphrasing) Those arent my words; they are the Lords. So dont complain about me calling the world wicked and perverse. He then cites several scriptures where the God does in fact call the world wicked. A few pages earlier, JFS said that God loves everyone, but he loves the righteous more than the wicked, and again, JFS cited several scriptures to back up his point. As Ive reflected on this, Ive thought about how offensive it sometimes seems when someone calls the people of the world wicked or when someone says that God loves a certain class of people more than he loves another class. The truth is that, despite the offense that I feel, there are wicked people in the world and God probably does love some people more than others (although I still feel quite strongly that God loves everyone). I think the source of my offended feelings is something other than the truth underlying those true statements. Embedded in those statements is the potential for pride: God calls the world wicked, and I am not of the world, and therefore, I am not wicked. God loves the righteous more than he loves sinners, and I am righteous, and therefore, God loves me more than he loves others. I think it is okay to be uncomfortable with those statements to the extent that they are used as justification for thinking you are better than the rest of Gods children. The full truth is that I am wicked, you are wicked, we all are wicked, and we will all remain so until we have a change of heart, try to live the Gospel, and accept the atoning power of the Savior in our lives. It is also true that God may love me more than he loves others, but that is no justification for trying to determine who God loves less. In fact, Ive been blessed with quite a bit. Not just talents and material blessings, but also with spiritual knowledge and ordinances, and thus, God expects more from me than he does from someone without those additional blessings. Whos to say that God loves me less than someone outside the church who is living a comparatively better live than I am, when tested against the gifts God has given to them. JFS said that one of the greatest sins is leading someone into apostasy. This agrees with the theory that Alma did not teach that the sin of adultery is second only to murder in seriousness, but that spiritual murder is akin to physical murder. In other words, Coriantons more serious sin was leading people astray as a result of his sleeping with Isabel. (Alma 39)
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HOT Doctrines of Salvation. Complete Three-Volume Work [3-in-1]. Sermons &amp; Writings of Joseph Fielding Smith. by Joseph Fielding Smith reading look spanish via book

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HOT Doctrines of Salvation. Complete Three-Volume Work [3-in-1]. Sermons & Writings of Joseph Fielding Smith. by Joseph Fielding Smith reading look spanish via book