CV75

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  1. CV75

    Why do bad things happen to believers?

    From what I can gather about unmerited suffering, God knows what each of His children needs to suffer, or to witness in others' suffering, to be properly tested for maximal spiritual development. It is both common and unique to everyone. The aim to to bring us back into His presence, fully sanctified and justified through His Only Begotten Son Jesus Christ.
  2. CV75

    Who is God: LDS and NAE versions

    Good idea! A synonym for person, at least archaically, was the least-common meaning. https://www.merriam-webster.com/words-at-play/personage And, "Personage” had more to do with exterior appearance: http://webstersdictionary1828.com/Home?word=personage From the first link, the meanings of personage that have fallen from use over time are mostly abstract: “the form or appearance of a person,” “a person of specified bodily form,” “a representation of a human being,” and “one’s self, personality, or personal identity.”" The abstraction at first seems odd to me, as it implies that God only "appears" or "presents" to us as as three personages, something we can wrap our minds and fallen natures around. So perhaps God is more complicated than that, as some scholars say that "God" comes from a plural Hebrew Word, and so is a Council (or in our doctrine which expands on that theme, an exalted family). I'm also thinking that since the three Persons of the Trinity are one "substance, essence or nature" this abstraction may transcend "spirit" since the Holy Ghost is one of them.
  3. Some people need to hear it more than once
  4. None, except the assumed order for presiding and absence in the bishop's temporary absence.
  5. CV75

    Who is God: LDS and NAE versions

    I'd say the difference between the two words is what we give them. To some they are synonyms. To others, personage is a person of high(est) rank or esteem. To others, personage is an archetype, which is interesting given our doctrine that we can become like God. The volunteer evidently felt the need to explicitly emphasize that we are devout Christians, for whatever reason. The paraphrase seems to refer to the name of our Church and her members taking His name upon us. I think the difference between “God is…[person]” and “God is eternally existent in…[persons]” is very important. The first immediately describes the object, God (what—D&C 93:19); the second describes where God is found (John 4: 20-24. Note also that Joseph Smith took verse 24 to mean, “For unto such hath God promised his Spirit. And they who worship him, must worship in spirit and in truth.” These verses refer to Jesus, the Father, and the Spirit). Good-faith semantics are important! I think from a 30,000 foot level, I think this semantic impacts our sense of what are to become: a) is like a personal God, relating in an integrated fashion with the assembly or church of the firstborn (the Church in heaven after the final judgement), and b) is like a God found and relating to others in the church of the firstborn in segregated manifestations.
  6. CV75

    Redemption of Zion and the Fall of Adam

    Because of the principle explained in Abraham 3:16-19 and then 21-28, Adam, Even and their offspring, our spiritual eyes in this veil-encased flesh would not have been opened to the need of a Savior, nor to our potential to become as He, without the inevitable transgression -- in whatever form -- that would facilitate that realization in accordance with the principle requiring opposition in all things. Any intelligence less than the magnitude of Jesus' glory will eventually need to have his eyes opened to his spiritual inferiority, which is ultimately expressed as willful rebellion against God if he refuses to progress, and to his redemption if he follows Christ unto exaltation.
  7. CV75

    The Temptations of Christ

    We are His children and we follow Him.
  8. CV75

    The Temptations of Christ

    I think it starts when the assumption is made that we could have earned them without Someone (the Father, Christ, etc.) going before us to show us the way and grant access to them, that there is no more to earn, and when the principle of earning is valued higher than the principle of grace.
  9. CV75

    Nephi’s bow.

    One idea of many: The bow is an ancient symbol of the covenant with God. If the those closest to Christ break their covenants, we have an apostasy. Then if they seek the Lord in faith, the covenant can be restored.
  10. Yes, and all are exalted (potentially: Christ paid the full price for that), but each person must choose it and act accordingly. Are His pains wasted when people reject Him? I think not; He is eternal nonetheless, and the pains He suffered include those He feels for the sorrow from and for those who chose not to love Him, but where others join Him (Moses 7) in accordance with Mosiah 18: 9.
  11. @JohnsonJones the reason I say that the actual Plan is that all of Heavenly Father's children are exalted through the Atonement of Jesus Christ is because the plan of salvation* hinges on the Atonement of Christ, which opens the way for all of Father's children on earth to be exalted. The reason i refer to the progressive stages and estates (pre-mortality, mortality, post-mortal spirit world, the covenants and ordinances, resurrection) along the way as necessary passages to exatation is because no one can attain it expect by passing through them (including Jesus Himself). The reason I say that any lesser kingdom of glory in the resurrection is a deviation from the actual Plan for our exaltation is because this is what D&C 76 teaches. *also called the “the merciful plan of the great Creator” (2 Nephi 9:6), “the plan of our God” (2 Nephi 9:13), “the great and eternal plan of deliverance from death” (2 Nephi 11:5), the “plan of redemption (18 places in Alma and Jacob),” “the great plan of the Eternal God” (Alma 34:9), “the plan of restoration” (Alma 41:2), the “plan of happiness” (Alma 42:8,16), “the plan of mercy” (Alma 42:15,31), as well as “the plan of salvation” (Jarom 1:2; Alma 24:14; 42:5) -- several of these terms (bolded) being direct references to the Atonement of Christ, which of course is set in place to secure our exaltation.
  12. I think the main purpose of prayer is to align your will with God's on the particular point of interest. So even if someone is "wrong" and at least they are trying in good faith, God will sustain them in the long run and there will be that alignment. Once one's will is aligned, they can handle just about anything, and may even be given opportunities to know and do more. For example, in Helaman 10 was Nephi's prayer answered (verse 1, 17, 18--but read the whole Chapter because there is more to it), or did his will align with God's (verse 5, and then Chapter 11)?
  13. I'd say the actual Plan is that all of Heavenly Father's children are exalted through the Atonement of Jesus Christ. The progressive stages and estates along the way are necessary passages to that; any lesser kingdom of glory in the resurrection is a deviation from the actual Plan.
  14. Evil does have its own power and can be very challenging. The scriptures describe how Joseph Smith and Moses were opposed in great measure, but by faith in Christ they chose not to be overcome. I think the adversary is just as economical as the Lord and expends the degree of power he supposes will frighten or fool us (and he won't be too obvious to his targets), just as the Lord gives us the light we are prepared to receive and act upon, and we must cultivate sensitivity to and awareness of Him to seek progress.
  15. I think the power we grant those influences is a matter of choice. Some influences are moral, and some are circumstantial (the time, place, conditions of birth and life; genetics, others' agency, etc.). We chose to be tested, and we have the light of Christ with which to make choices in the test. In other words, the relative strengths of good and evil influences operating on us at the time we make our choices are determined by us. When we don't comprehend them we are not accountable.