askandanswer

Perhaps you could use Luke 9:50 50 And Jesus said unto him, Forbid him not: for he that is not against us is for us. And then explain to your friend that your goodly works and way of life demonstrate that you are not against and if you are not against Him, you are therefor with Him, and if you are with Him, its unlikely that you will be cast down to Hell. This arguement might not persuade your friend to move towards the Church of Jesus Christ of Latter-Day Saints, but it should help them conclude that you are not going to go to hell for doing something that demonstrates that you are with Christ.

We had our ward Christmas party last Saturday at the same location we've been holding it for the last several years. The weather was perfect and I think everybody had a really good time. Lots of footballs being thrown around and kicked, a bit of swimming, and lots of lieing around on rugs or in folding chairs just chatting and eating. No hymn singing at all. In fact, I suspect if anybody had tried any hymn singing, they would have received a few odd looks.

So there are times when she closes it?

Probably yes. But it does seem as if Christ and His Father at some point had differing wills regarding the atonement, with Christ choosing to set aside what He wanted in favour of what His Father wanted.

I agree that this is an example of the Savior being obedient to the will of His Father. I also think that the Saviour's comment suggests a degree of concern about what was about to happen and perhaps a desire for an alternative approach.

Usually, yes, but perhaps not always Luke 22:42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

Gooday @Grunt, I can't think of anything more to say on this topic, because I completely agree with what has already been said - the resources that have been referred to, especially the temple prep class manuals, are absolutely the best resources that I can think of for this topic. Here is something from what I think of as a second best resource - still very helpful, but not as good as President Packer's book or the class manuals. It's from the entry under "Endowment" from the Encyclopedia of Mormonism, which claims to be The History, Scripture, Doctrine, and Procedure of The Church of Jesus Christ of Latter-day Saints and which can be found on the BYU website at https://eom.byu.edu/. For background reading, you might also want to read the entry under Temples at https://eom.byu.edu/index.php/Temples. Just a helpful reminder of something I'm sure you know already - there's a lot you won't know about the Endowment and other temple ordinances until you participate in them for yourself. That's when acting on faith, without knowledge, and just trusting in the Lord, becomes more important than usual. Endowment See this page in the original 1992 publication. Author: Burton, Alma P. An Endowment generally is a gift, but in a specialized sense it is a course of instruction, ordinances, and covenants given only in dedicated temples of The Church of Jesus Christ of Latter-day Saints. The words "to endow" (from the Greek enduein ), as used in the New Testament, mean to dress, clothe, put on garments, put on attributes, or receive virtue. Christ instructed his apostles to tarry at Jerusalem "until ye be endued with power from on high" (Luke 24:49), a promise fulfilled, at least in part, on the day of Pentecost (Acts 2). In modern times, a similar revelation was given: "I gave unto you a commandment that you should build a house, in the which house I design to endow those whom I have chosen with power on high; for this is the promise of the Father unto you; therefore I command you to tarry, even as mine apostles at Jerusalem" (D&C 95:8-9). Though there had been preliminary and preparatory spiritual outpourings upon Latter-day Saints in Ohio and Missouri, the Endowment in its full sense was not received until the Nauvoo Temple era. As he introduced temple ordinances in 1842 at Nauvoo, the Prophet Joseph Smith taught that these were "of things spiritual, and to be received only by the spiritual minded" (TPJS, p. 237). The Endowment was necessary, he said, to organize the Church fully, that the Saints might be organized according to the laws of God, and, as the dedicatory prayer of the Kirtland Temple petitioned, that they would "be prepared to obtain every needful thing" (D&C 109:15). The Endowment was designed to give "a comprehensive view of our condition and true relation to God" (TPJS, p. 324), "to prepare the disciples for their missions in the world" (p. 274), to prevent being "overcome by evils" (p. 259), to enable them to "secure the fulness of those blessings which have been prepared for the Church of the Firstborn" (p. 237). The Endowment of "power from on high" in modern temples has four main aspects. First is the preparatory ordinance, a ceremonial washing and anointing, after which the temple patron dons the sacred clothing of the temple. Second is a course of instruction by lectures and representations. These include a recital of the most prominent events of the Creation, a figurative depiction of the advent of Adam and Eve and of every man and every woman, the entry of Adam and Eve into the Garden of Eden, the consequent expulsion from the garden, their condition in the world, and their receiving of the Plan of Salvation leading to the return to the presence of God (Talmage, pp. 83-84). The Endowment instructions utilize every human faculty so that the meaning of the gospel may be clarified through art, drama, and symbols. All participants wear white temple robes symbolizing purity and the equality of all persons before God the Father and his Son Jesus Christ. The temple becomes a house of revelation whereby one is instructed more perfectly "in theory, in principle, and in doctrine" (D&C 97:14). "This completeness of survey and expounding of the gospel plan makes temple worship one of the most effective methods of refreshing the memory concerning the entire structure of the gospel" (Widtsoe, 1986, p. 5). Third is making covenants. The temple Endowment is seen as the unfolding or culmination of the covenants made at baptism. Temple covenants give "tests by which one's willingness and fitness for righteousness may be known" (Widtsoe, p. 335). They include the "covenant and promise to observe the law of strict virtue and chastity, to be charitable, benevolent, tolerant and pure; to devote both talent and material means to the spread of truth and the uplifting of the [human] race; to maintain devotion to the cause of truth; and to seek in every way to contribute to the great preparation that the earth may be made ready to receive…Jesus Christ" (Talmage, p. 84). One also promises to keep these covenants sacred and to "trifle not with sacred things" (D&C 6:12). Fourth is a sense of divine presence. In the dedicatory prayer of the temple at Kirtland, Ohio, the Prophet Joseph Smith pleaded "that all people who shall enter upon the threshold of the Lord's house may feel thy power, and feel constrained to acknowledge that thou hast sanctified it, and that it is thy house, a place of thy holiness" (D&C 109:13). Of temples built by sacrifice to the name of the Lord Jesus Christ, dedicated by his authority, and reverenced in his Spirit, the promise is given, "My name shall be here; and I will manifest myself to my people in mercy in this holy house" (D&C 110:8). In the temples there is an "aura of deity" manifest to the worthy (Kimball, pp. 534-35). Through the temple Endowment, one may seek "a fulness of the Holy Ghost" (D&C 109:15). Temple ordinances are seen as a means for receiving inspiration and instruction through the Holy Spirit, and for preparing to return to the presence of God. In Nauvoo, the Prophet Joseph taught for the first time that it is the privilege of Latter-day Saints to act as agents in behalf of their kindred dead. After receiving their own temple Endowment, Latter-day Saints return to the temple frequently to participate in the Endowment ceremony as proxies for, and in behalf of, deceased persons. Consistent with the law of agency, it is believed that those so served have complete freedom in the spirit world to accept or reject the spiritual blessing thus proffered them (HC 5:350). [See also Baptism for the Dead; Salvation of the Dead; Temple Ordinances.] Bibliography Kimball, Spencer W. Teachings of Spencer W. Kimball, ed. Edward L. Kimball. Salt Lake City, 1982. Packer, Boyd K. The Holy Temple. Salt Lake City, 1980. Talmage, James E. House of the Lord. Salt Lake City, 1968. Widtsoe, John A. Priesthood and Church Government. Salt Lake City, 1939. Widtsoe, John A. Temple Worship. Salt Lake City, 1986. ALMA P. BURTON

I believe that the most righteous men on Earth, that is, the Quorum of the Twelve and the First Presidency, sometimes spend many hours, in meetings spread out over many weeks and months, counselling together on matters on which they cannot, at first, initially agree. I believe that counselling together will continue to be a common form of behaviour in the post-existence, as it was in the pre-existence. It may well be that such counselling would not be necessary if we all thought and acted the same in all things. I believe that we can and will have our own opinion on different matters, and that the difference between opinions does not equate to one opinion being better than, or more righteous than, another opinion. (And if you do all agree with me, then you are far more likely to make it to the Celestial Kingdom )

Fixed or healed?

what was it exactly that Achilles healed and which Achilles did the healing??

My best guess is that if Mary had held him, He ran the risk of being late for His next appointment.

@zil perhaps you and @Klaymen are from the same plantet? ps Do you have a return ticket?

You might also want to consider the following. I think there are some similarities. Alma 14:8 And they brought their wives and children together, and whosoever believed or had been taught to believe in the word of God they caused that they should be cast into the fire; and they also brought forth their records which contained the holy scriptures, and cast them into the fire also, that they might be burned and destroyed by fire. 9 And it came to pass that they took Alma and Amulek, and carried them forth to the place of martyrdom, that they might witness the destruction of those who were consumed by fire. 10 And when Amulek saw the pains of the women and children who were consuming in the fire, he also was pained; and he said unto Alma: How can we witness this awful scene? Therefore let us stretch forth our hands, and exercise the power of God which is in us, and save them from the flames. 11 But Alma said unto him: The Spirit constraineth me that I must not stretch forth mine hand; for behold the Lord receiveth them up unto himself, in glory; and he doth suffer that they may do this thing, or that the people may do this thing unto them, according to the hardness of their hearts, that the judgments which he shall exercise upon them in his wrath may be just; and the blood of the innocent shall stand as a witness against them, yea, and cry mightily against them at the last day. 12 Now Amulek said unto Alma: Behold, perhaps they will burn us also. 13 And Alma said: Be it according to the will of the Lord. But, behold, our work is not finished; therefore they burn us not. 14 Now it came to pass that when the bodies of those who had been cast into the fire were consumed, and also the records which were cast in with them, the chief judge of the land came and stood before Alma and Amulek, as they were bound; and he smote them with his hand upon their cheeks, and said unto them: After what ye have seen, will ye preach again unto this people, that they shall be cast into a lake of fire and brimstone? 15 Behold, ye see that ye had not power to save those who had been cast into the fire; neither has God saved them because they were of thy faith. And the judge smote them again upon their cheeks, and asked: What say ye for yourselves? 16 Now this judge was after the order and faith of Nehor, who slew Gideon. 17 And it came to pass that Alma and Amulek answered him nothing; and he smote them again, and delivered them to the officers to be cast into prison.

It's not wisdom to ignore @MormonGator - it's common sense.

What have you done to seek for and receive a confirmation?

I can't help wondering what sort of (completely crazy?) people read completely cracy novels.

This may be a reference to the Retrenchment Movement which was initiated under Brigham Young in the late 1860's. It had some sort of similarities to a reformation. This is what th eEncyclopaedia of Mormonism says about it: https://eom.byu.edu/index.php/Retrenchment_Association The retrenchment movement, conceived in 1869 by President Brigham Young to encourage LDS women to "spend more time in moral, mental and spiritual cultivation, and less upon fashion and the vanities of the world" (Woman's Exponent 11 [Sept. 15, 1882]:59), spawned two similar but distinct organizations. Mary Isabella horne, appointed by President Young to head the initial movement, established semimonthly women's meetings in Salt Lake City to promote the "reformation." Shortly thereafter, Brigham Young organized his daughters into a Young Ladies Retrenchment Association as a model for similar organizations in each ward of the Church, appointing Emma Young Empey as president (see Young Women). Though the young women's retrenchment societies held independent ward meetings, the parent association, calling itself the Senior and Junior Cooperative Retrenchment Association, remained a single, overarching entity that superintended the subsidiary societies while pursuing its own agenda.

Given how hard and how successfully worldly institutions are seeking to brain wash our children, perhaps a little brainwashing pushback from the church is not out of order. To oppose a force, sometimes you need to push back with an equal amount of force.

The existence of an Institute course entitled The Restored Gospel and World Religions ( https://www.lds.org/manual/institute-secondary-electives-student-readings-and-selected-course-outlines/the-restored-gospel-and-world-religions-course-outline?lang=eng) suggests it is possible to draw some conclusions about the church's view on the desirability of learning about other religions.and the approach that should be taken. I also have a 1997 copy of the Institute manual Religions of the World. From the Foreword on page ix it states "Latter-Day Saints are occasionally accused of being narrow-minded or unwilling to consider the beliefs of others. Such accusations may be true of Latter-day Saints who do not understand their own religion, but those who know the position of the church regarding the faith and beleifs of other people willingly allow them to "worship how, where or what they may.""

There's quite a lot that's already been made available from God through His servants.

Once you have found that which is of most worth, anything else you find thereafter is likely to be of lesser worth, If you continue looking around you are likely to encounter the law of diminishing returns.

Some months before my eldest son went on his mission, he asked me repeatedly if he could attend meetings of several other religions and I consistently said no, so he did not attend. He said he thought it would be useful mission preparation to learn more about other churches. I agreed, but I thought that there were even more useful ways in which he could prepare and that the best way to prepare was to learn more from/at/about the church that had the all of the pure doctrine of Christ. After his mission he commented/complained about me not letting him attend other churches before his mission and said that he felt he could have been a more effective missionary if he'd had a better understanding of other religions. I guess my position now is that some exposure to/experience of other churches prior to his mission would have been useful, but such exposure should not come at the expense of personal testimony building and improving one's knowledge of the Church of Jesus Christ of Latter-Day Saints.

My comment is not directed at anyone in particular and I stand by my belief that there is more to raising children than just teaching them correct principles and then allowing them to govern themselves.

I suggest that instead of us asking, you ask your Bishop. He knows better than we what he will do. We can give you speculation, advice, guesses and experiences. He can give you the answer.

Just a (hopefully unnecessary reminder, ) that at the very least, Latter-Day Saint parents are commanded by scripture to teach the following (Doctrine and Covenants | Section 68:25 - 28) 25 And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents. 26 For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized. 27 And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands. 28 And they shall also teach their children to pray, and to walk uprightly before the Lord. I notice that this direction is more about the content of what to teach, and says nothing about how to teach.