livy111us

Repentance is the first step, but he must have "Godly sorrow" before that can happen. Is he going to stop because he was caught, or does he truly feel sorrow for his sins? Brent Top wrote "True repentance that leads to confession is, as Paul said, born of a “godly sorrow” (see 2 Corinthians 7:9–10). Godly sorrow is the indicator of true faith in Christ and the only genuine motivation for bringing forth “fruit meet for repentance” (Alma 12:15). The Book of Mormon describes the attitude of “godly sorrow” as “a broken heart and a contrite spirit” (2 Nephi 2:7; see also 3 Nephi 9:19–20; 3 Nephi 12:19; Ether 4:15; Moroni 6:2). Both terms can be used interchangeably in describing the concept of God’s sorrow—feeling the sorrow for our sins that God would have us feel in order to bring about our repentance and submission to His will. Godly sorrow—the broken heart and contrite spirit—is much more than remorse or regret over having sinned. Mormon observed anguish in his own people and described it as “the sorrowing of the damned” (Mormon 2:12–14). It was a sorrow born of sins and circumstances that did not produce “faith unto repentance.” Many may be remorseful for past actions and regret the consequences that have befallen them but do nothing to change, to come unto Christ and partake of His mercy and to comply with the requirements of the gospel. A “broken heart and contrite spirit” is an attitude that always leads to a commitment to change. Alma spoke of this kind of motivational sorrow for sin when he declared to Corianton, “Let your sins trouble you, with that trouble which shall bring you down unto repentance” (Alma 42:29). “The sorrow that is acceptable in the sight of God, is that which leads to true repentance, or reformation of conduct,” wrote Elder Orson Pratt. “This kind of sorrow will lead us to obey every commandment of God; it will make us humble and childlike in our dispositions; it will impart unto us meekness and lowliness of mind; it will cause our hearts to be broken and our spirits to be contrite; it will cause us to watch, with great carefulness, every word, thought, and deed; it will call up our past dealings with mankind, and we will feel most anxious to make restitution to all whom we may have, in any way, injured . . . these and many other good things are the results of a Godly sorrow for sin. This is repentance not in word, but in deed: this is the sorrow with which the heavens are pleased.”[4] When the Book of Mormon describes a “broken heart and contrite spirit” it implies considerably more than just a repentant attitude. We gain a better understanding of the relationship of a “broken heart and contrite spirit” to confession and repentance by examining Book of Mormon statements concerning two important elements of godly sorrow." Be supportive of him and help him along as he kicks this ugly habit and returns to the arms of a loving Heavenly Father.

Going back to the biography I mentioned, deep within the heart of Germany, Hitler portrayed a very different picture of what was going on in the war. All of the news outlets were Nazi controlled, therefore, the only information they were getting was filtered through the Government. The Nazi's had complete control on their only source for information and they took advantage of it. They fooled the Germans into believing they were the good guys and they were winning the war. They indoctrinated them in schools, news, papers, pamphlet's, etc... When you are only hearing one side of the issue, it would be difficult to find the truth. It boils down to that they were fooled.

There were German LDS who were on the side of Hitler. In the biography of Helmuth Hubener, the story of the LDS teen who fought against Hitler within Nazi Germany, it tells about every day Church life in Germany during the war. In his branch, his branch President was a Nazi as well as several members. http://www.amazon.com/Hubener-vs-Hitler-Biography-Resistance/dp/0929753135

I really liked her talk. I particularly liked a few short quotes she gave. "As we grow in the knowledge of the Gospel, we will become confident in our testimonies and be proud to say I am a Mormon!” "I’m a Mormon. I know it, I live it, I love it!"

In honor of the late Matthew Brown, the Temple on Mount Zion symposium was held last Saturday with scholars from many fields discussing the Temple. There are some absolutely AMAZING lectures here! Stephen Ricks, On Covenant and Temple in Psalm 105 Mark Wright, Axes Mundi Nephite and Mesoamerican Temple David Bokovoy, Holiness to the Lord, Biblical Temple Imagery in the Sermons of Jacob the Priest William Hamblin, Jacob's Sermon and the Day of Atonement David Calabro, The Divine Handclasp in the Hebrew Bible and in Ancient Near East Iconography David Larsen, From the Dust to Exalted Crown: Temple in the Psalms and the Dead Sea Scrolls David and Jo Ann Seely, Creation and the Temple Jeffrey Bradshaw, The Ark and the Tent: Temple Symbolism in the Story of Noah John Gee, Edfu and Exodus Mack Stirling, Job: An LDS Reading Andrew Ehat, A Torah Harmony Richard Cowan, Latter day Houses of the Lord: Developments in Their Design and Function Matthew Roper, In Memory of Matthew Brown

We can speculate as to the fate of Judas and both sides can use quotes from past LDS leaders to support their view, but if we stick to the canonized scriptures themselves, they are clear as to the fate of Judas. If Jesus Christ Himself said he was a son of perdition, who am I to argue?

Christ Himself said Judas would be a son of perdition and several scriptures say he was a devil. When you go outside of canon, some conjecture on his fate. But the scriptures are very clear as to his fate. John 17:12--While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. Acts 1:25--That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. Mat. 26:24-- The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. Peter, in quoting Psalms, Acts 1:20--For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. John 6:70--Jesus answered them, Have not I chosen you twelve, and one of you is a devil? Judas is listed beside the non-believeers in John 6:64-- "But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. " “a thief, and had the bag, and bare what was put therein” (John 12:6) “I have sinned in that I have betrayed the innocent blood” (Matt. 27:3–4) Luke 22:3-4 “Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. And he went his way, and communed with the chief priests and captains, how he might betray him unto them.” In addition, some past Prophets have taught “No person was foreordained or appointed to sin or to perform a mission of evil. No person is ever predestined to salvation or damnation. . . . Judas had his agency and acted upon it; no pressure was brought to bear on him to cause him to betray the Lord, but he was led by Lucifer.” Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. (Salt Lake City: Bookcraft, 1954), 1:61. “All those who know my power, and have been made partakers thereof, and suffered themselves through the power of the devil to be overcome, and to deny the truth and defy my power—They are they who are the sons of perdition” (D&C 76:31–32). “What must a man do to commit the unpardonable sin? He must receive the Holy Ghost, have the heavens opened unto him, and know God, and then sin against Him. After a man has sinned against the Holy Ghost, there is no repentance for him. . . . You cannot save such persons; you cannot bring them to repentance; they make open war, like the devil, and awful is the consequence.” Teachings of the Prophet, 358;

With open arms. Personally, I have a lot respect for someone who does just that. It is a very difficult task and takes a lot of courage to make the trek back, but you will feel nothing but love from the Savior and those around you to encourage and lift you up on your journey home.

This Saturday is the Temple on Mount Zion Conference held in honor of the late Matthew Brown, held in Provo and will be VERY good! 1. 9:15-9:20 AM, David Seely “Welcome and Opening Prayer” 2. 9:20-9:30 AM, Jamie Brown and Matt Roper “In Memoriam Matthew Brown” 3. 9:30-9:55 AM, David R. and Jo Ann H. Seely “Creation and Temple” 4. 10:00-10:25 AM, Jeffrey M. Bradshaw “The Ark and the Tent: Temple Symbolism in the Story of Noah” 5. 10:30-10:55 AM, John Gee “Edfu and Exodus” 6. 11:00-11:25 AM, David Calabro “The Divine Handclasp in the Hebrew Bible and in Ancient Near Eastern Iconography” 7. 11:30-11:55 AM, Donald W. Parry “Ancient Sacred Vestments: Scriptural Symbols and Meanings” 8. 12:00 AM - 1:30 PM, Lunch Break 9. 1:30-1:55 PM, Mack Stirling “Job: An LDS Reading” 10. 2:00-2:25 PM, David J. Larsen “From Dust to Exalted Crown: Royal and Temple Themes Common to the Psalms and the Dead Sea Scrolls “ 11. 2:30-2:55 PM, Stephen D. Ricks “Psalm 23 and the ‘Terrible Questions’” 12. 3:00-3:25 PM, David Bokovoy “Holiness to the Lord: Biblical Temple Imagery in the Sermons of Jacob the Priest” 13. 3:30-3:55 PM, William Hamblin “Jacob’s Sermon (2 Nephi 6-10) and the Day of Atonement” 14. 4:00-4:25 PM, Mark Alan Wright “Axes Mundi: A Comparative Analysis of Nephite and Mesoamerican Temple and Ritual Complexes” 15. 4:30-5:00 PM, Andrew Ehat “A Torah Harmony” 16. 5:00-5:25 PM, Richard O. Cowan “Latter-day Houses of the Lord: Developments in Their Design and Function” The Temple on Mount Zion Saturday, 22 September, 2012, 9:15 am – 5:30 pm 3rd floor Ballroom, Provo Public Library, 550 North University Avenue, Provo, Utah 84601 We would like to announce a forthcoming conference, “The Temple on Mount Zion” to be held at the Provo Public Library on 22 September, 2012. This conference was originally organized by Matthew Brown before his untimely passing. The conference focuses on LDS conceptions of ancient and modern Temple theology as reflected in the Bible and LDS scripture. We are attaching a program listing the participants and the time for their presentations, along with abstracts for each paper. Admission to the conference is free, but seating is limited to about 300. During the lunch hour you can bring a bag lunch to eat in conference room, or visit some of the restaurants around Center St. and University Ave, a few blocks south of the library. The underground garage at the library is available for parking, but cars must be out at 6 pm. Temple on Mount Zion Conference « Mormon Scripture Explorations

No one in this thread said anything about treating this man badly. However, people should be warned about him and his motives.

Nothing short of a wolf in sheeps clothing. The only reason he is going to Church is so he can have credibility among members in order to lead them astray.

Here it the link he was referring to: Criticism of Mormonism/Websites/MormonThink - FAIRMormon

Self defense is not murder. If I was to shoot a man who broke into my home after he had already killed my brother and had the intent of killing me, I would not be prosecuted as a murderer if I killed him. To say he was a murderer is false and whoever accuses him of that is lying in order to make the Prophet look bad. If they are willing to lie about that, what else are they willing to lie about to keep you from believing? Was Moses a murderer when he killed an Egyptian that was most likely an act of self defense? Early reports say that no one was killed by Joseph Smith, only wounded. The FAIR wiki has an article on this subject. Joseph Smith/Martyrdom/Joseph fired a gun - FAIRMormon William Vorhees was hit in the left shoulder. Charles Gallaher was 'grazed on the side of the face.' John Willis was wounded in the right wrist. 'I shot Hyrum!' Willis exclaimed proudly, 'and Joe shots me!' The invalids were loaded into the baggage wagons and headed west' Junius and Joseph, page 181. They offer several sources, some of which are publicly available: Davis, Authentic Account, 25 The critics' third attack is to insist that since Joseph fired his gun six times (only three shots discharged) and he hit two of the mobbers, he is a murderer. Joseph's actions were clearly self-defense and defense of others under the common law. However, this point is moot since the attackers who were hit were not killed (as was first reported in some Church publications) but only wounded. They were alive and well at the trial held for mob leaders, and were identified by witnesses. Their good health allowed them to receive gifts because of their role in the assault on Joseph, Hyrum, and the other prisoners. According to Dallin Oaks and Marvin Hill: Wills, Voras, and Gallaher were probably named in the indictment because their wounds, which testimony showed were received at the jail, were irrefutable evidence that they had participated in the mob. They undoubtedly recognized their vulnerability and fled the county. A contemporary witness reported these three as saying that they were the first men at the jail, that one of them shot through the door killing Hyrum, that Joseph wounded all three with his pistol, and that Gallaher shot Joseph as he ran to the window.[Hay, "The Mormon Prophet's Tragedy," 675] According to Hay, Wills, whom the Mormon prophet had shot in the arm, was an Irishman who had joined the mob from “his congenital love of a brawl.”[statement of Jeremiah Willey, August 13, 1844, Brigham Young correspondence, Church Archives.] Gallaher was a young man from Mississippi who was shot in the face.[Hay, "The Mormon Prophet's Tragedy," 669, 675. Another source says Wills was a former Mormon elder who had left the Church. Davis, An Authentic Account, 24.] Hay described Voras (Voorhees) as a “half-grown hobbledehoy from Bear Creek” whom Joseph shot in the shoulder. The citizens of Green Plains were said to have given Gallaher and Voras new suits of clothes for their parts in the killing.[statement of Jeremiah Willey, August 13, 1844]

In regards to satans authority in the pre-mortal life, here are some quotes about him that may help. Lucifer, being the next heir [to Jesus Christ]...had alloted to him great power and authority, even [as the] prince of [the power of] the air-Eph 2:2- Joseph Smith [Three Degrees of Glory: Joseph Smith’s Insights on the Kingdom of Heaven, pg 41] Before his rebellion, Lucifer was an “angel of light” who had such “great” authority that he was in a “godified state”-Joseph Smith BYU Studies, vol. 18, no. 2, Winter 1978, 172 Jesus was the first-born or begotten of the Father...[and] the devil...[was] third in power, prince of the air- [brigham Young ibid., 178] Lucifer, son of the morning, the next heir to Jesus Christ...lost the glory, the honor, power, and dominion of a God and the knowledge, spirit, authority and keys of the Priesthood of the Son of God!-WW Phelps, Times and Seasons, vol 5, no. 24, 1 Jan 1845, 758) If this is true, then is it no wonder he was able to lead so many away?

This is the best explanation I've found in my studies. Why didn’t God cause the Fall to occur, or simply create a fallen world to begin with? “It is contrary to the nature of God to create anything imperfect or unholy. It is contrary to the nature of God to entice men to violate law or to do evil. If God had created a world in which there was opposition, sin, and evil then we could hold Him responsible for such conditions-The Book of Mormon: Second Nephi, The Doctrinal Structure, pg 102 “Why didn’t the Lord simply create man mortal in the first place and avoid all the trauma and experience of a Fall brought to pass through transgression and seemingly conflicting commands? There are in the scriptures no one-sentence answers to this question, but we have been given enough knowledge concerning Gods plan to think through a possible response. In the plan of salvation God does for mankind what they cannot do for themselves. Man must do all he can for himself...Since the Fall was a necessary part of the plan of salvation, and since man was capable of bringing about the fallen condition himself, he was required–or rather it was his privilege–to take the necessary steps. If God had created man mortal, then death, sin, and all the circumstances of mortality would be God’s doing and would be eternal and permanent in their nature; whereas if man brings the Fall upon himself, he is the responsible moral agent and God is able to rescue and redeem him from his fallen state.”–Selected Writings of Robert J. Matthews pg 479-480 To summarize, God is perfect and only creates perfect things. The fall was just as important in the plan of salvation as anything else, and *had* to happen. Since God wasn't going to create an imperfect being, it had to be set up where man chose to fall from his perfect state, to an imperfect state.

Last I read, maize was introduced in that area around 200 BC from Mesoamerica. Since Maize is what is celebrated, it could not exist before that time. Part of the Green Corn Ceremony is blood-letting, a very popular practice among the Mayans. I wonder if the ceremony was picked up from Mesoamerican traders a few centuries BC?

What would you recommend then? If we want to begin looking for matches between BOM and known cultures, we would need to begin to make connections somewhere. A culture should not have a 100% match on every detail to be BOM peoples. In the BOM itself we have numerous groups of people that shared, generally speaking, similar ideas (Nephites, Jacobites, "and all manner of -ites." We also have differing religious practices like the Zoramites, people of Ammonihah, Lamanites, etc...) So unless we were looking at the exact group of Nephites who the BOM actually records, in the right time period (because even one group of Nephites *never* had the same constant devotion to their religious practices) we would find similarities but nothing exactly the same. This is why, IMO, the evidences listed above carry more weight than anything else. Because they are not confined to just one group in The BOM or in a physical Indian group. There is also quite a bit of evidence that the Maya and the Hopi had close ties. There is genetic, archaeological, ritual, agricultural, and other evidence that the Hopi were connected to the Maya intimately. But that is another subject for another day.

I agree with the second half of your statement, but we need to remember, most of the geographical statements are provided by Mormon, who lived after the major land changes were made. This would mean that the geography that is mentioned in The Book of Mormon would match more closely to how things are today than how they were before Christ came. Personally, I am into more of a cultural geography than a physical geography. I like to match BOM peoples, customs, teachings, government, etc... which is why I like this stuff so much. Once we find the group of people that match BOM people the closest, then it is wise to start looking for matching geographical features, IMO.

It seems to be pretty straight forward. There isn't speculation on random BOM concepts, but only facts about Mesoamerican life, warfare, leadership, etc... and would be more difficult to conflate. When Sorenson publishes, you will be free to fact check his sources.

Freemasons are a good group that in no way contradict the Church. There is a lot of good that they do and there is no opposition at all from the Church. Joseph Smith was a mason along with countless other leaders.

Anthropologist John Sorenson has just given a talk at this years FAIR conference on Book of Mormon evidences and convergences. He did a great job at placing the BOM in a real world area. You can read it here: 2012 Reading Mormon’s Codex « FAIR A few points that I found interesting. Around AD 350 the Central Depression of Chiapas was depopulated almost totally due to war instigated by foes from Guatemala. The basin of the Sidon river or land of Zarahemla and isthmian possessions of the Nephites (identified as mainly the Central Depression of Chiapas) were largely emptied of their population at the around AD 350 when the Nephites retreated northward from Lamanite aggression. As part of that event Mormon’s record reports the destruction of the city of Jerusalem in the land of Nephi resulting from its being “covered with water.” Submerged ruins dating to about the time of Christ have been discovered beneath Lake Atitlán in Guatemala, where our geographical correlation places the city of Jerusalem. Near the time when Mosiah1‘s party left, some evidence of warfare is found in the archaeology of the valley of Guatemala along with a decrease in population that mirrors the Mosiah1 group’s departure. A “Great Wall,” so named by archaeologists, 22-feet high, protected the ancient ruined city (now called Kaminaljuyu, near Guatemala City) during the sixth to third centuries BC. In concept, timing, and scale it was apparently similar to the wall built by the Nephites around the city of Nephi. Here is a short list of evidences he has found. The Correspondences Beyond an introduction Mormon’s Codex is arranged in two parts. The first consists of 14 chapters treating various topics–for example, writing and records, society, government, warfare, and ideology and religion. The following five chapters deal with history and archaeology. Given some unavoidable overlap in the two categories, there is a minor degree of redundancy in the list of correspondences. Because of the large numbers of correspondences discussed in the book, it will be impossible here to present more than a sample of the total. Human Biology The skin color of some native American groups in Mexico and Central America according to early Spanish observers were virtually the same as European “white ” people. This corresponds to the Book of Mormon description of its Nephite population as “fair” as against the darker, more numerous Lamanites. Artistic representations of individuals from ancient Mesoamerica patently show among them Mediterranean-looking folks as well as Asians, Oceanians and Africans. More specifically a minority of specifically Semitic people are seen to be one component among ancient Mesoamericans. Mesoamerican art also represents men with substantial beards whose parallel in ancient times is almost exclusively with the Near East. Those representations are concentrated in the area in Mesoamerica where and at the times when Book of Mormon peoples apparently dwelt. Political Economy Both in Mesoamerica and in Book of Mormon societies an elite formally dominated in political, social and economical terms, similar to the pattern in all ancient civilizations (but completely different from early 19th century rural New York state). Both sources further confirm that: Rulers and their dependents held their positions in accordance with an ideology that considered traditional (sometimes “divine”) rulership as part of the natural social order. The perquisites of the ruling elite granted them legal power and an economic mechanism through tribute assessments to amass considerable wealth. The customs associated with kingship and nobility limited their personal use of that wealth, nevertheless they exercised much power by virtue of it. Priests were usually closely related to the dominant elite, their teaching of a traditional ideology providing validation for the structure of exploitation. Society 1. Mesoamericanist scholars have concluded that the primary social actors in ancient Mesoamerica were not individual persons so much as social groups. Analysis of Book of Mormon societies reveals the same; individuals as such did not count for as much as social elements, especially those based on some version of extended kinship. (Again this view is contrary to the norms of the early 19th century USA). 2. One of the nuclear family’s primary functions in society, both in Mesoamerica and according to the Nephite record, was to provide instruction to children and youth through frequent use of formal “moral discourse.” 3. Polygynous marriage was practiced on a limited basis in Mesoamerican as well as in some Book of Mormon societies. 4. Full-fledged social class structures prevailed in many Mesoamerican societies. The primary distinction was between nobles and commoners, according to both the scripture and native history. Moreover social classes among the Nephites were important during two periods, the first and second centuries BC and the third and fourth centuries AD, both times when Mesoamerican classes were highly visible. 5. Sociopolitical factions anxious to gain power and privilege were endemic in Book of Mormon societies. Their jostling caused most of the sociopolitical stress the scripture reports. Mesoamerican factionalism was equally pronounced and disruptive. 6. Religion was an important basis for differentiating social groups according to both secular and Book of Mormon sources. Groups usually had a dominant deity as integrator and protector. Material Culture (only 10 of 37 total) Cultivation according to both the Book of Mormon and Mesoamerican sources was entirely without the use of animal power. “Wine” referred to in the Book of Mormon could have been prepared using several plants, including the same grape as in the Old World; but distilled liquors were not known. Spaniards invariably called native intoxicants “wine,” and they spoke of plots containing maguey plants (the source of the intoxicant pulque) as “vineyards,” a term used in the Book of Mormon for plantings that yielded “wine.” “Flocks and herds” played a considerable economic role in Nephite life, but it is unclear whether they were domesticated animals or were merely “kept,” nor are the species involved identifiable. Studies of animal utilization in ancient Mesoamerica have shown that a variety of fowls and animals were utilized, in essential agreement with Mormon’s text. The one Jaredite mention of “elephants” (only in the third millennium BC) corresponds with paleontological discoveries of mastodons that are known to have survived in certain environments in North America as late as 2000 BC and maybe beyond, long past the supposed date of extinction of those animals. A dearth of timber is reported by Nephite colonists of “the land northward” in the first century BC, it is said that “cement” became the preferred building material. North and west of the Isthmus of Tehuantepec archaeology shows the use of cement began about the first century BC. Sacred “towers” were constructed by the Nephites that were similar to Mesoamerican “towers” or pyramidal substructures, all such constructions having had a primarily religious purpose. Moreover the one instance, in the book of Helaman, when a private tower structure was used as a site for prayer and religious discourse has Mesoamerican parallels. The model for Nephite “temples” was specifically the “temple of Solomon,” which featured two non-structural pillars that stood at the sides of the door of the temple. Some Mesoamerican “temples” display similar structurally unnecessary pillars. Metals are “not supposed to have been” in use in Pre-Classic or Classic Mesoamerica, before about AD 900, but archaeological finds and linguistic data now show that metallurgy was known in Book of Mormon times. “Silk” and “linen” are mentioned in the Book of Mormon as fabrics utilized by its people. At least five fabrics specified as like silk were reported from native Mexico by the Spaniards. Henequen, a widely used Mesoamerican fiber, made a fabric that was a near equivalent of linen. Hundreds of miles of roads were constructed in Mesoamerica as early as the Pre-Classic era. Near the time of Christ the Book of Mormon describes not only “roads” but “highways” that were “cast up.” Mesoamerican roads were often “cast up,” that is, constructed with raised fill that was then smooth-surfaced. Government (All of the eight correspondences in this list are documented by both Mesoamerican sources and in the Book of Mormon.) Central to ancient governance was the idea that kings (or at lesser levels, lords or nobles) were divinely designated (or were themselves considered divine) rulers with powers conferred on them “by right.” (This was contrary to New England where the Book of Mormon was first published.) Governments were evidently fragile; factionalism in the ruling stratum was endemic. Political schisms or fissions often resulted in dissident social elements fleeing in order to establish independent kingdoms or cultures. Election or ratification of a new ruler by “vote” of his subjects was sometimes the custom. Major rulers occupied a “palace”; residences of lesser rulers were not considered “palaces.” A new (younger) king was sometimes installed before the death of the previous ruler, who then served out his lifespan as “emeritus” king. The judicial function required a corps of judges who served under the nominal chief judgeship of the monarch; several levels of judicature existed, difficult cases being referred to a higher-level. Imprisonment was not used as an ultimate form of punishment; prisoners were only held temporarily for further examination or trial. Warfare (15 of 33) Warfare was of major significance in the culture history of both Mesoamerica and Book of Mormon peoples. Recognition of its significance represents a major change in archaeological thought in recent decades; that area’s war practices now align more directly with those described in Mormon’s book. Wars in Mesoamerica were typically fought during the time of year when they did not interfere with agricultural activities, society’s greatest priority. The same timing is reflected in Book of Mormon accounts of warfare. Religion played a major role in warfare and was sometimes the primary cause of conflict, according to both sources. For both Mesoamerican culture and the Book of Mormon all the following military features correspond: Priestly/oracular guidance was sometimes sought in planning and conducting military operations. The threat of internal war was the only sanction known or used to contain rebellion. Feuds between peoples could last for generations. Armed forces were composed of geographically based militia “armies”; there were no large standing armies. Mass hand-to-hand combat was the normal fighting mode. The heads of local “armies” were called “captains,” (“chief captains,” etc.) who held rank according to a hierarchical pattern. Companies of warriors were sometimes construed as “sons” of their captains. The absolute numbers of warriors employed in Book of Mormon conflicts according to that record are equivalent to the numbers reported in Mesoamerican accounts of war. Some Mesoamerican armies were composed of units of “10,000″ men, as were Nephite units at the time of their final war. The most widespread form of fortification was made by excavating a dry moat, throwing the soil up on the inner bank against a timber palisade and building another line of erect timbers atop it. At least five types of weapons used by Book of Mormon armies agree in detail with those used in Mesoamerica. Moroni1 carried a virtual battle standard while rallying his forces. in Mexico a standard was strapped to a commander’s back as he mustered his force. Mesoamerican wars sometimes continued until the victorious commander was able to “drink the blood” of the enemy leader. A Lamanite leader made that very threat against a Nephite captain. Ideology and Religion (15 of 34) A complex of 380 cultural patterns having to do with religion and ideology were present both in the civilization of the ancient Near East in the second and first millennia BC and in Mesoamerican civilization. The large number and arbitrary nature of those features is such that they can only be explained by calling upon transoceanic voyaging, plausibly including voyages reported in the Book of Mormon. At least 62 (out of the 380) features are documented or implied in the Book of Mormon. Mortality was viewed, by at least some Mesoamerican thinkers, like Nephite prophets, as a test of a person’s conformity to a set of moral standards, the degree ultimately to be a matter for divine judgment. Some Book of Mormon people as much as certain Mesoamericans anticipated post-mortal residence in a “paradise” and ultimately a “resurrection.” Spiritual renewal was symbolized by the idea of a seed or plant growing in the inner organs. In certain times and cultures a Mesoamerican cult of salvation appeared that promised a pleasing state of immortality to observant persons. Of course the same was true of Book of Mormon believers. A Mesoamerican myth of the “fall” of the “first couple” as a result of disobedience to the creator’s command compares substantially to story of Adam and Eve in the Garden of Eden repeated in the Book of Mormon. A Nephite belief in Jesus Christ, represented as an elevated (flying?) serpent whose teachings were capable of bringing about salvation, is similar in notable ways to the Quetzalcoatl or Feathered Serpent cult of Mexico that appeared near the time of Christ. The practice described by Nephite historians as “priestcraft”—priestly exploitation of devotees for private economic gain—is documented in the Book of Mormon and is supposed by scholars to have been a common feature of Mesoamerican religious life. Prophets, both legitimate and “false,” and “seers” who sometimes gazed into sacred, oracular stones, were shared features of religious life. A form of ritual washing termed “baptism” was also shared Sacrifice was a rite of worship both in the Mesoamerica and Mormon’s record. The commonest type of sacrifice was the shedding of the blood of an animal, although offerings of other substances were also made. A form of communion was practiced both by Mesoamericana and Nephites in which food emblems representing the body of a savior deity were eaten. Legends in Mesoamerica tell of the disappearance of special persons said to have been taken away without suffering death; some persons are characterized in the same manner in the Book of Mormon. A pattern of ritual and belief (that is, elements of the cult that had arrived anciently from the Near East) was abruptly terminated in the first century AD, at least in southern Mesoamerica. This change corresponds in time, place, and in part in nature to that reported in the Book of Mormon at the time of Christ’s appearance to the Nephites when he commanded that the observances of the law of Moses cease. Archaeology and History: Before 600 BC (four of 13) The book of Ether’s picture of early Jaredite demography makes clear inferentially that an indigenous population already occupied the land where they arrived. That fact agrees with the scientific picture of Mexico in the third millennium BC. A decline of the society in which the Jaredites lived took place over a period of several centuries before their extinction around 600 BC. The Olmec cultural tradition declined and disappeared from the culture history of Mexico on the same time scale. The large archaeological site at San Lorenzo Tenochtitlan in the Isthmus of Tehuantepec, a preeminent Olmec city, coincided in time and nature with the “great city” built by Jaredite king Lib at a spot “by the narrow neck of land.” The Jaredites used at least one writing system which their founders had brought from Mesopotamia. From three to perhaps five systems of writing were employed in Mesoamerica by the end of the Jaredite era. Archaeology and History: 600 BC to about 1 BC, Part 1 (11 of 33) Evidence is slight for direct transmission of Olmec cultural elements to later societies. The bearers of Olmec culture largely disappeared. Mormon’s record presents a reasonable inferential picture of how later cultures received limited influences from the Jaredite era. Soon after their arrival in their promised land (presumably in Guatemala), the Nephites moved to nearby highlands where they became farmers. Lamanites remained in the lowlands where they lived by hunting and took on darker skins. Pacific lowlanders at the time of the Spanish conquest had notably darker skins than highlanders, for whatever reason. Faces on small clay figurines from the Valley of Guatemala dated to about 300 BC have (skin) surfaces shaded white; figurines from Old World Jerusalem dated to 600 BC when Lehi’s party left there were all white. Some of those from Guatemala are also darker hued. These correspond to differences between “fair” Nephites and “dark” Lamanites. But about 200 BC the light-complexioned figurines ceased being made, about when Mosiah1 led the Nephites away to Zarahemla. Near the time when Mosiah1‘s party left, some evidence of warfare is found in the archaeology of the valley of Guatemala along with a decrease in population that mirrors the Mosiah1 group’s departure. A “Great Wall,” so named by archaeologists, 22-feet high, protected the ancient ruined city (now called Kaminaljuyu, near Guatemala City) during the sixth to third centuries BC. In concept, timing, and scale it was apparently similar to the wall built by the Nephites around the city of Nephi.

Our culture today would agree with you, however, up until a century ago or so it was not uncommon for a 13 year old to be married off. There is some evidence that Mary the mother of Jesus was extremely young. So for as long as man has been around, this made perfect sense, but in our current society it does not.

I'm not sure if this has been addressed or not, but the story of the woman taken in adultery does not exist in the earliest and the best manuscripts of the Bible. The Pericope Adulterae, as it is called, was not added to the Bible until later centuries. Some manuscripts that did have this story, it was indicated that it was spurious. Bart Ehrman wrote: "Familiar passages to readers of English Bible -- and the King James in 1611 onward, up until modern editions of the 20th century -- include the woman taken in adultery, the last 12 verses of Mark, and the Johannine Comma, even though none of these passages can be found in the oldest and superior manuscripts of the Greek New Testament" (Misquoting Jesus, page 82) This link does a great job at examining the evidence of the Pericope Adulterae The Story of the Adulteress If this story never actually happened, then it wouldn't matter what fictional answer was given to the adulteress woman.

Acts 21:10, 11:27, 13:1, 15:22,32--All these are examples of Prophets who lived after Christs death. Christ definitely was a prophet but not the last. Rev. 11:3-10–This not only speaks of prophets after Christ, but prophets in the last days. If there are prophets in the last days, to which Church do they belong and are a prophet over? Eph. 3:5--“Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;”

Some people have a genetic disposition for addiction, or alcoholism. Would that justify drug and alcohol abuse? Just because we have temptations that we are born with does not mean it is ok to listen to and act on the desires within the carnal man. This life is meant to overcome our weaknesses. Some are given more than others and I cannot imagine how tough it would be to be attracted to the same-sex. But just like every other temptation to sin, it must be overcome.