Letter vs Spirit of Law

[Connie]

What is the difference between the letter of the law and the spirit of the law? My husband defines the letter of the law as "the bare minimum" and the spirit of the law as "above and beyond." Any thoughts or insights?

[HiJolly]

What is the difference between the letter of the law and the spirit of the law? My husband defines the letter of the law as "the bare minimum" and the spirit of the law as "above and beyond." Any thoughts or insights?

I would say that the "letter of the law" is what all can obey, and what will lead the spiritually 'in tune' to the understanding of the "spirit of the law", eventually.

The "spirit of the law" is only given by the Holy Ghost, and is a mystery. See 2 Ne. 32

HiJolly

[mikbone]

Good question.

Letter of the Law - Think of an attorney (my wife graduated from J Ruben Clark - dosent practice though :)). If the law says do not kill. Then you cant kill. If you shoot someone and they dont die you didnt break that law... You might be guilty of attempted murder but certainly not murder.

Spirit of the Law - if you think "I wish he were dead." Or started to make plans to kill someone but they died of natural causes before you were able to complete your nefarious deed. Then you are breaking the spirit of the law.

Bill Clinton is an excellent example of practicing the letter of the law. "I did not have sex with that woman!"

Edited April 8, 2009 by mikbone

[TheAngelPalmoni]

Hmmm, sometimes not so true...

Personal pet peeve, was when I was a missionary I had a companion that obeyed mission rules 110%, which was great until one time we were pulling out of an empty church parking lot and it is POURING RAIN. He insists that I get out of the car to back it up.

Letter of the Law I get out and back up the car and get drenched

Spirit of the Law, We have the spiritual intelligence to know that it would be stupid to get out and back up the car...

There is no Heavenly Law against Common Sense.

Angel Palmoni

[Madriglace]

As it relates to the gospel... the letter of the law is what is written or spoken by the Lords anointed. The spirit of the law to me is a matter of how much we return the Saviors love. Is it good enough to do what is written? Is good enough ever good enough? Endure to the end and do it well.

[Hemidakota]

What is the difference between the letter of the law and the spirit of the law? My husband defines the letter of the law as "the bare minimum" and the spirit of the law as "above and beyond." Any thoughts or insights?

A good book source is "In Perfect Balance" by Spencer J. Condie. Chapter 6 it states the differences between them.

There are few gospel principles which are in greater tension than the spirit of the law and the letter of the law, and resolving this tension is by no means an easy task. Those who prefer broad and general interpretations of scripture are fond of quoting Paul's statement to the Corinthians, "For the letter killeth, but the spirit giveth life" (2 Cor. 3:6, see also Rom. 9:31-2; D&C 88:34). Jacob also warned of the danger of rule followers who look "beyond the mark," like those who adhered to the law of Moses in such meticulous detail that they failed to recognize the Messiah whose coming had been anticipated by the law (Jacob 4:14).

Those who gravitate toward a rule-following mentality are fond of quoting the Book of Mormon description of Helaman's faithful two thousand and sixty stripling warriors, who "did obey and observe to perform every word of command with exactness" (Alma 57:21). A kindred scripture, often quoted out of its complete context, is, "I, the Lord, cannot look upon sin with the least degree of allowance" (D&C 1:31).

The Savior, ever exemplifying the perfect balance between eternal principles, chastened the scribes and Pharisees of His day with the following unvarnished candor: "Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone" (Matt. 23:23). Herein lies the key: they needed to incorporate within their lives the weightier matters of the Spirit but not overlook the requirements of the law in the process.

Law of Moses

Although today we no longer adhere to the law of Moses in all of its details as it was revealed to the children of Israel, it is very insightful and instructive, nevertheless, to examine the purpose of that law as seen through the eyes of Book of Mormon prophets. We shall not go into great detail regarding the specific feast days and fast days and rites and rituals of the law, but suffice it to say that one crucial element of the law included the sacrifice of the unblemished lamb, the firstling of the flock pointing to the atonement of the Lamb of God, the Only Begotten of the Father.

All of the Book of Mormon prophets prior to the coming of Christ taught the law of Moses. Nephi recorded that "notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled. For, for this end was the law given." (2 Ne. 25:24-25.)

Jacob explained that "for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and his Only Begotten Son (Jacob 4:5).

Jacob's grandson Jarom recorded four centuries before Christ that prophets, priests, and teachers of his day taught the people the law of Moses with "the intent for which it was given; persuading them to look forward unto the Messiah, and believe in him to come as though he already was" (Jarom 1:11).

During King Benjamin's reign about 124 years before Christ, the people "took of the firstlings of their flocks, that they might offer sacrifice and burnt offerings according to the law of Moses" (Mosiah 2:3).

When the prophet Abinadi came into the kingdom of wicked Noah, he chastened Noah's priests for not having applied their "hearts to understanding" (Mosiah 12:27). Then, after having taught them the Ten Commandments, he said:

And now ye have said that salvation cometh by the law of Moses. I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you, that the time shall come when it shall no more be expedient to keep the law of Moses.

And moreover, I say unto you, that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses.

Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him.

But behold, I say unto you, that all these things were types of things to come. (Mosiah 13:27-28, 30-31.)

Abinadi's teachings were supported by Amulek's excellent summary statement of the purpose of the law when he said: "This is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal" (Alma 34:14).

When we partake of the sacramental emblems of the broken bread and water, we do so in remembrance of the atonement of Jesus Christ. The children of Israel and the ancient Nephites sacrificed the firstling of the flock and shed the blood of the unblemished lamb in anticipation of the atonement of Christ. Hence, Paul's declaration to the Galatians that "the law was our schoolmaster to bring us unto Christ" (Gal. 3:24).

More Excellent Way

In the book of Ether, Moroni gives us a marvelous sermon on faith, teaching us, among other important things, that "by faith was the law of Moses given. But in the gift of his Son hath God prepared a more excellent way; and it is by faith that it hath been fulfilled." (Ether 12:11.)

Paul uses this expression to introduce his eloquent and inspiring discourse on charity. Both Paul and Moroni viewed the law of Moses as an excellent way to bring people unto Christ, but charity, the pure love of Christ, is an even more excellent way because the quest for charity leads us to become like Christ.

Paul teaches us that "charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own [i.e., does not strive for exclusivity, shutting others out of one's own social circle], is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth." (1 Cor. 13:4-8.)

In his record Moroni included his father's teachings on charity, which conclude with this important statement on how we can obtain this love: "Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen." (Moro. 7:48, emphasis added.)

When Principles Collide

Fast Offerings. In the Doctrine and Covenants the Lord teaches us two important principles regarding the care of the poor. First, "thou wilt remember the poor, and consecrate of thy properties for their support," and second, "he that is idle shall not eat the bread nor wear the garments of the laborer" (D&C 42:30, 42). In brief, bishops are to succor the needs of the worthy poor, those who are not idle, those who are trying to support their families but have fallen into economic difficulty. But what of the Jonsen family in which the father is idle, perhaps even an alcoholic who has been fired from several jobs because of his absenteeism due to drinking? His wife and four children under the age of ten are committed to keeping the commandments. They pray together and attend Church meetings together, but they have depended upon their husband and father for support. Should fast offering assistance and food from the bishops' storehouse be denied them because the head of the household is unworthy?

To resolve the tensions between the spirit and the letter of the law, the bishop has at his disposal several resources. The ward welfare committee-consisting of the bishopric, the Relief Society presidency, the elders quorum presidency, and the high priests group leader-can prayerfully discuss alternative solutions to the problem facing the Jonsen family.

Contact should be made with Brother and Sister Jonsen's extended family members, their parents, brothers and sisters, and any aunts or uncles who may be in a position to assist in resolving theproblem. Immediate assistance may be needed in the form of fast-offering funds to pay utility bills and rent, and an order from the bishops' storehouse and Deseret Industries may alleviate critical needs for food and clothing. But this type of assistance should be short-term with a specific goal in mind of making the family self-sufficient as soon as possible.

Perhaps alcoholic rehabilitation is needed, followed by some short-term assistance in obtaining additional job training. The ward and stake employment specialists can assist in finding better employment for Brother Jonsen and perhaps some work opportunities for Sister Jonsen within the home.

Through combining the resources of the extended family, the priesthood quorum, compassionate Relief Society members, and devoted home teachers, the tension between the letter of the law and the spirit of the law is resolved as each and every member follows the course of the more excellent way.

Fasting. Much has been written and spoken about the law of the fast. Those who speak of following the law with exactness are quick to proclaim that fasting involves twenty-four hours (not twenty-two or twenty-three hours) of complete abstinence from food and drink. These same individuals may believe that the only valid fast is from evening to evening, that is to say, one must fast a whole day through in order for the fast to be valid.

That great prophet Isaiah teaches the true principles of fasting in the following very clear, eloquent and insightful way:

In the day of your fast ye find pleasure, and exact all your labours.

Behold, ye fast for strife and debate.

Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord?

Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?

Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? [isaiah refers here to our willingness to help our extended families in need, i.e., our "own flesh."]

Then shall thy light break forth as the morning, and thine healthshall spring forth speedily: and thy righteousness shall go before thee; the glory of the Lord shall be thy rereward.

Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am.

And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. (Isa. 58:3-9, 11.)

In the scriptures we read of the Savior and of Moses and of Elijah fasting for forty days. Perhaps reading the accounts of their fasting will put counting the minutes in a broader, eternal perspective. We would do well to follow the spirit of Isaiah's teachings regarding the true purposes and spiritual consequences of the fast rather than making of fasting an athletic event of endurance.

In the Doctrine and Covenants the Lord commands us to keep the Sabbath day holy: "And on this day thou shalt do none other thing, only let thy food be prepared with singleness of heart that thy fasting may be perfect, or in other words, that thy joy may be full" (D&C 59:13).

President Joseph F. Smith shared the following wise insights with the Saints of his day:

The law to the Latter-day Saints, as understood by the authorities of the Church, is that food and drink are not to be partaken of for twenty-four hours, "from even to even," and that the Saints are to refrain from all bodily gratifications and indulgences. Fast day being on the Sabbath, it follows, of course, that all labor is to be abstained from. In addition, the leading and principal object of the institution of the fast among the Latter-day Saints was that the poor might be provided with food and other necessities.

Now, while the law requires the Saints in all the world to fast from "even to even" and to abstain both from food and drink, it can easily be seen from the Scriptures, and especially from the words of Jesus, that it is more important to obtain the true spirit of love for God and man, "purity of heart and simplicity of intention," than it is to carry out the cold letter of the law. The Lord has instituted the fast on a reasonable and intelligent basis, and none of his works are vain or unwise. His law is perfect in this as in other things. Hence, those who can are required to comply thereto; it is a duty from which they cannot escape; but let it be remembered that the observance of the fast day by abstaining twenty-four hours from food and drink is not an absolute rule, it is no iron-clad law to us, but it is left with the people as a matter of conscience, to exercise wisdom and discretion. 1

Wisdom and discretion, for example, may dictate that the Saints living in warm climates during the hot summer months may occasionally need to drink water to avoid dehydration during a period of fasting.

Young missionaries expend great energy in riding bicycles and climbing stairs and walking long distances to teaching appointments. Thus, they are counseled to use wisdom in fasting. They are encouraged to observe a proper fast each fast Sunday but are counseled generally to avoid extended fasting during the rest of the month, for to do so excessively may deprive them of the health and energy they so urgently need to do the work of the Lord. Extended and too frequent fasting may also make missionaries more susceptible to illness. Occasional fasting for a specific purpose is, of course, within the realm of "wisdom and discretion."

President Smith then deals with those who may not be in a position to live the law of the fast quite so meticulously:

Many are subject to weakness, others are delicate in health, and others have nursing babies; of such it should not be required to fast. Neither should parents compel their little children to fast. I have known children to cry for something to eat on fast day. In such cases, going without food will do them no good. Instead, they dread the day to come, and in place of hailing it, dislike it; while the compulsion engenders a spirit of rebellion in them, rather than a love for the Lord and their fellows. Better teach them the principle, and let them observe it when they are old enough to choose intelligently, than to so compel them.

But those should fast who can, and all classes among us should be taught to save the meals which they would eat, or their equivalent, for the poor. None are exempt from this; it is required of the Saints, old and young, in every part of the Church. 2

President Smith advocated donating the equivalent of the cost of meals foregone during fasting as a fast offering. The word equivalent has for many years been a spiritually sensitive discriminator between the spirit and the letter of the law. It was President Spencer W. Kimball who energetically taught the more excellent way as he encouraged the Saints who are able to do so to contribute "much more-ten times more." 3 There are countless Saints whose faithful consecration has brought them a realization of Isaiah's promise: "Then shalt thou delight thyself in the Lord" (Isa. 58:14).

Tithing. There are countless principles of the gospel which canbe a great blessing in our lives when we keep the spirit of the prin-ciple and the prescriptions of the principle in balance. As a bishop during tithing settlement in a ward of nearly eight hundred members from all walks of life, I found it a very interesting experience to observe what constituted a "full tithing" in the minds of the members. The scriptures and the General Handbook of Instructions are clear that tithing is "one-tenth of all their interest annually" (D&C 119:4) this is interpreted as income.

Some Saints feel at peace with themselves in declaring 10 percent of their net income as tithing, while others pay 10 percent of their gross income. Some pay 10 percent on everything but Social Security and retirement investments, with the justification that they will continue to pay tithing when they begin receiving their retirement income. There are even a few folks who pay tithing on ten percent of "what's left over," a variation of the gross versus net issue.

Certainly those engaged in the professions and various businesses with fixed costs for building overhead, employee wages, and so forth must arrive at some fair formula for determining an appropriate tithe. It may be advisable to consider how we would like to receive our blessings for having paid our tithes. That is to say, would we like all our blessings only after retirement, and would we like carefully calculated blessings or a more generous calculation when the "windows of heaven" are opened?

Temple Interviews. The spirit and letter of temple worthiness interviews is yet another area in which balance is absolutely crucial. I recall being interviewed in the living room of a member of the stake presidency with members of his family sitting in the same room watching television. He asked me only one question: "Have you been a good kid lately?" Had there been a need for me to discuss some detailed concerns with my personal worthiness, that would certainly not have been the time nor the place.

To provide some gentle guidance for priesthood leaders, the Brethren have outlined a series of more than a dozen questions which bishops and members of stake presidencies should ask their members in an assessment of personal worthiness. There are hundreds of questions which could be asked, including those addressed in Alma 5 of the Book of Mormon. They are excellent questions, but there must be a balance, and so local leaders are counseled to ask only the questions printed in the front of the temple recommend book and to refrain from asking questions beyond those prescribed.

The spirit of the interview should be an opportunity for edifying and uplifting. The assessment of worthiness on the part of the common judge of Israel is a matter of vital importance. Worthiness is not synonymous with perfection, and one would hope that candidates for temple recommends become more worthy with each succeeding year. If we are not judicious, and if we do not balance mercy with justice, our interviews can be sources of frustration and discouragement rather than being inspirational and purifying experiences. "The letter killeth, but the spirit giveth life." Whatever the outcome of any interview, the individual being interviewed should know he or she is loved by the bishop and loved of the Lord. Interviews should include expressions of gratitude and should inspire improvement.

[bytebear]

For me, the letter of the law is justice, and the spirit of the law is mercy. We must use the spirit to know when to how to exercise both in our lives.

[Hemidakota]

Another great article to glean from: LDS.org - Ensign Article - Making Righteous Choices at the Crossroads of Life

[sensibility]

I've always understood the phrase 'the letter of the law' to refer to something that is explicitly spelled out--for example, the Word of Wisdom gives various specific commandments (e.g., no hot drinks, alcohol, tobacco, meat in excess, eat plenty of vegetables and grains). Anyone who keeps those is following the letter--the explicit, stated instructions--of the Word of Wisdom.

However, it's possible to keep the letter of a law and still not follow the spirit. The spirit of the law is the broad, unstated intent of a law. For instance, the spirit of the Word of Wisdom is taking care of our bodies and keeping control of bodily appetites. So even if we're doing everything written in D&C 89, and thus obeying the letter of the law, we can still violate the spirit of the law by, say, eating a stack of deep-fried Twinkies with breakfast, lunch and dinner. It isn't actually forbidden by the letter of the law, but it's bad for our bodies and is an out-of-control bodily appetite; it violates the spirit of the law.

[Hemidakota]

The Law of Moses is a classic example of the LETTER OF THE LAW.

The SPIRIT of THE LAW, is an unwritten law

[Vort]

What is the difference between the letter of the law and the spirit of the law? My husband defines the letter of the law as "the bare minimum" and the spirit of the law as "above and beyond." Any thoughts or insights?

I agree with your husband. When I hear a "letter vs. spirit" argument being used, in 99% of the cases it's someone seeking to justify behavior he knows is wrong:

• "By going to this movie with my wife on Sunday, I'm building my relationship with her, so I'm living the spirit of the law instead of just the letter."
• "By not paying tithing, I'm establishing my finances and getting my feet under me so I can take better care of my family, so I'm living the spirit of the law and not just the letter."
• "Without caffeine I get a headache, so it's actually healthy for me to drink a cup of coffee every few hours. I'm living the spirit of the law, not just the letter."

All of these cases are obviously bogus, but typically it's when I hear the idea of "living the spirit of the law and not just the letter." I think much better illustrations of that idea are as follows:

• "I've already done my home teaching for this month, but I think I'll drop by the Smiths' house really quick and see if they got their roof patched. If not, maybe I can help them out."
• "Cola is not against the Word of Wisdom, per se, but drinking it always makes me feel unwell and headachy. From now on, I'm going to avoid cola drinks. Heck, I should just avoid drinking soda pop altogether; I'm twenty pounds overweight as it is, and that stuff doesn't do me a bit of good."
• "Maybe I can do more than just drag myself to seminary every morning at 6:00. I know what chapters we're going over tomorrow; I'll just study that part for my scripture reading tonight, and in class tomorrow I will participate in the discussion."

[Moksha]

I like to use these terms as Jesus used them. His point about overly rigid adherence to the law as a harsh weapon to be employed against those a variance as opposed to the spirit of love and mercy that Jesus espoused is not lost on me.

[LittleWyvern]

In my view, the letter of the law is what exactly is written in the laws. Using the Word of Wisdom, this would be not drinking coffee, tea, alcohol, etc. The problem with following only the letter of the law is that we really don't learn anything. For example, not drinking coffee because that's what the Word of Wisdom says means we don't know what to or not to drink when given something not explicitly mentioned in the Word of Wisdom. Following the spirit of the law, on the other hand, goes above this. The spirit of the law is the principles derived from the letter of the law. Using the Word of Wisdom again, one might say the spirit of the law is "Don't become addicted to anything." Of course, one still must follow the letter of the law, but knowing the spirit of the law allows someone to make informed decisions on whether or not to eat or drink something based on the principles of the law.

[hordak]

Spirit of the law is the purpose

Letter of the law is written law.IMO

I believe one can keep the spirit of the law without keeping the letter, and visa versa.

Ex. The reason J walking is illegal (in some jurisdictions) is to keep people safe.

one can j walk in a safe manor (keeping with the spirit) while ignoring the letter.

One can cross legally (keeping with the letter) in an unsafe manor (ignoring the spirit)

[Palerider]

I have always looked at letter of the law as living or going with exactness....doind exactly what the manual says.....The first time I was called a Bishop I was all into this letter of the law.....when I was called a second time I took what I learned the first time and went more by the Spirit of the law.....

[a-train]

The letter of the law is the explicit law itself, its spirit is its purpose.

Running a stop sign is against the law for the purpose of order and safety in driving through an intersection. However, if running a stop sign became necessary to avoid an accident, obedience to the explicit directions of the law would precipitate the very circumstances which it was intended to prevent. Thus, a strict adherence to the letter of the law in this case would violate the spirit of the law.

The three examples given by Vort: breaking the Sabbath, avoiding tithing, and breaking the Word of Wisdom, were all improper actions based on the spirit of the law. The intent of the Sabbath is not to build relationships with our spouse, the intent of tithing is not to create financial stability, and the intent of the word of wisdom is not to prevent headaches by whatever means necessary. In all three cases, the rationale is actually quite irrational and the action actually violates the spirit of the law.

The Word of Wisdom is a law of health. Most of the drugs administered to a patient during a surgery would constitute a grave violation of the Word of Wisdom if taken outside of such circumstances. But, in the case of surgery, they are used with "judgment and skill" in promoting the health of the patient. Additionally, if the patient were to refuse these drugs, knowing doing so would endanger his/her health, such recklessness would itself constitute a violation of the spirit of the Word of Wisdom.

-a-train

Edited April 9, 2009 by a-train

[richlittell]

I haven't read anyone's post that I'd disagree with.

The letter of the law are the things easily spelled out as requirements for salvation. The spirit of the law is the ability to apply righteous principles in unfamiliar or personally difficult situations. Most Importantly, the spirit of the law is true charity, the pure love of Christ.

[Traveler]

What is the difference between the letter of the law and the spirit of the law? My husband defines the letter of the law as "the bare minimum" and the spirit of the law as "above and beyond." Any thoughts or insights?

The letter of the law is the understanding of the world and is based in meeting the requirements whereby one becomes subject to the law.

The spirit of the law is the covenant and is based in discipline to master the law whereby the law becomes subject to the master.

The Traveler

[Justice]

What is the difference between the letter of the law and the spirit of the law? My husband defines the letter of the law as "the bare minimum" and the spirit of the law as "above and beyond." Any thoughts or insights?

The difference is in intent. The beattitudes give examples of the difference.

Matthew 5:

21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:

34 But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:

38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

The deal is that you can analyze commandments and find loopholes, or find ways around their intent. You can't make a list of every way a man can sin, and you can't make a list of everything a man can do righteously.

Mosiah 4:

29 And finally, I cannot tell you all the things whereby ye may commit sin; for there are divers ways and means, even so many that I cannot number them.

D&C 56:

14 Behold, thus saith the Lord unto my people—you have many things to do and to repent of; for behold, your sins have come up unto me, and are not pardoned, because you seek to counsel in your own ways.

There are actually some who believe Christ was speaking to only the Apostles when He commanded us to be perect.

Matthew 5:

48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

A careful reading of the scriptures, however, will show that this commandment is for all. Just as the woman who was taken in the very act of adultery:

John 8:

11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.

If you justify a sin for any reason, you are breaking the spirit of the law, even if the written law does not expressly forbid your action.

Edited April 9, 2009 by Justice