88 And if thy brother or sister offend thee, thou shalt take him or her between him or her and thee alone; and if he or she confess thou shalt be reconciled.
89 And if he or she confess not thou shalt deliver him or her up unto the church, not to the members, but to the elders. And it shall be done in a meeting, and that not before the world.
90 And if thy brother or sister offend many, he or she shall be chastened before many.
91 And if any one offend openly, he or she shall be rebuked openly, that he or she may be ashamed. And if he or she confess not, he or she shall be delivered up unto the law of God.
92 If any shall offend in secret, he or she shall be rebuked in secret, that he or she may have opportunity to confess in secret to him or her whom he or she has offended, and to God, that the church may not speak reproachfully of him or her.
93 And thus shall ye conduct in all things.
I’ve never heard my dad preach about the importance of self-reliance. Rather, he simply invested in several years worth of food storage and water, planted a garden and an orchard, purchased chickens, and learned how to care for bees.
I’ve never heard my dad sermonize about caring for the elderly. Rather, he simply invited his mother-in-law to live in his house, spent hours remodeling the bathroom so she could more comfortably use it, remodeled her bedroom to give her more space, and is currently building a ramp so that she can drive her wheelchair into the backyard and enjoy the outdoors.
Given the challenges we face in our society — fatherless homes, child and spouse abuse, divorce, poverty, spreading crime and delinquency — it seems so foolish for men and women who believe in God, whose hearts and lives have been surrendered to that God, to allow doctrinal differences to prevent them from working together.
In an effort to satisfy the accusations of Jews who denounced the notion of three Gods (Father, Son and Holy Ghost) as polytheistic, and at the same time incorporate ancient but appealing Greek philosophical concepts of an all-powerful moving force in the universe, the Christian church began to redefine the Father, Son and Holy Spirit. One classic work describes the intersection of Christian theology and Greek philosophy: “It is impossible for any one, whether he be a student of history or no, to fail to notice a difference of both form and content between the sermons on the Mount and the Nicene Creed. … The one belongs to a world of Syrian peasants, the other to a world of Greek philosophers. … The religion which our Lord preached ... took the Jewish conception of a Father in heaven, and gave it a new meaning.” In short, “Greek Christianity of the fourth century was rooted in Hellenism. The Greek minds which had been ripening for Christianity had absorbed new ideas and new motives.”[i]
What is the result? Such Platonic concepts as the immutability, impassibility and timelessness of God made their way into Christian theology. As one group of Evangelical scholars has stated: “Many Christians experience an inconsistency between their beliefs about the nature of God and their religious practice. For example, people who believe that God cannot change his mind sometimes pray in ways that would require God to do exactly that. And Christians who make use of the free will defense for the problem of evil sometimes ask God to get them a job or a spouse, or keep them from being harmed, implying that God should override the free will of others in order to achieve these ends. ...
“These inharmonious elements are the result of the coupling of biblical ideas about God with notions of the divine nature drawn from Greek thought. The inevitable encounter between biblical and classical thought in the early church generated many significant insights and helped Christianity evangelize pagan thought and culture. Along with the good, however, came a certain theological virus that infected the Christian doctrine of God, making it ill and creating the sorts of problems mentioned above. The virus so permeates Christina theology that some have come to take the illness for granted, attributing it to divine mystery, while others remain unaware of the infection altogether.” [Clark Pinnock, Richard Rice, John Sanders, William Hasker and David Basinger, The Openness of God: A Biblical Challenge to the Traditional Understanding of God (Downer Grove, Illinois: Intervarsity Press, 1994), 9–10.]A quote given from Joseph Smith in the article.
Why should it be thought a thing incredible that the Lord should be pleased to speak again in these last days for their salvation? Perhaps you may be surprised at this assertion that I should say ‘for the salvation of his creatures in these last days’ since we have already in our possession a vast volume of his word [the Bible] which he has previously given. But you will admit that the word spoken to Noah was not sufficient or Abraham. … Isaac, the promised seed, was not required to rest his hope upon the promises made to his father Abraham, but was privileged with the assurance of [God’s] approbation in the sight of heaven by the direct voice of the Lord to him. … I have no doubt but that the holy prophets and apostles and saints in the ancient days were saved in the kingdom of God. … I may believe that Enoch walked with God. I may believe that Abraham communed with God and conversed with angels. … And have I not an equal privilege with the ancient saints? And will not the Lord hear my prayers, and listen to my cries as soon [as] he ever did to theirs, if I come to him in the manner they did? Or is he a respecter of persons? (Personal Writings of Joseph Smith, comp. Dean C. Jessee (Salt Lake City: Deseret Book Co., 1984), 297–301; spelling and punctuation corrected.)I loved the story of the beginning of the dialog Robert Millet has had with evangelical Christians.
A number of years ago a colleague and I traveled with two Evangelical Christian friends to another part of the country to meet with a well-known theologian, author and pastor/teacher in that area. We had read several of his books and had enjoyed his preaching over the years. As a part of an outreach effort to better understand those of other faiths (and to assist them to understand us a little better), we have visited such institutions as Notre Dame, Catholic University, Baylor, Wheaton College and various religious colleges and seminaries. We met this particular pastor and then attended his church services on both Sunday morning and Sunday evening and in both meetings were impressed with the depth and inspiration of his preaching.
The next day we met for lunch and had a wonderful two-hour doctrinal discussion. I explained that we had no set agenda, except that we had admired his writings and wanted to meet him. We added that we had several questions we wanted to pose in order to better understand Evangelical theology. I mentioned that as the dean of religious education (at that time), I oversaw the teaching of religion to some 30,000 young people at Brigham Young University and that I felt it would be wise for me to be able to articulate properly the beliefs of our brothers and sisters of other faiths. I hoped, as well, that they might make the effort to understand our beliefs so as to represent accurately what we teach.
Early in our conversation the minister said something like: “Look, anyone knows there are big difference between us. But I don’t want to focus on those differences. Let’s talk about Christ.” We then discussed the person of Jesus, justification by faith, baptism, sanctification, salvation, heaven, hell, agency and predestination, premortal existence and a number of other fascinating topics. We compared and contrasted, we asked questions and we answered questions. In thinking back on what proved to be one of the most stimulating and worthwhile learning experiences of our lives, the one thing that characterized our discussion, and the one thing that made the biggest difference, was the mood that existed there — a mood of openness, candor and a general lack of defensiveness. We knew what we believed, and we were all committed to our own religious tradition. But we were eager to learn where the other person was coming from.Jesus is the "prototype of all saved beings, the standard of salvation" see Lectures on Faith, 7:9
Knowing what I know, feeling what I feel and having experienced what I have in regard to the person and power of the Savior, it is difficult for me to be patient and loving toward those who denounce me as a non-Christian. But I am constrained to do so in the spirit of Him who also was misunderstood and misrepresented. While it would be a wonderful thing to have others acknowledge our Christianity, we do not court favor nor will we compromise our distinctiveness.
Sometimes the weight of the demand for perfection drives us to despair. Sometimes we fail to believe that most choice portion of the gospel that says he can change us and bring us into his kingdom. Let me share an experience that happened about ten years ago. My wife and I were living in Pennsylvania. Things were going pretty well; I'd been promoted. It was a good year for us, though a trying year for Janet. That year she had our fourth child, graduated from college, passed the CPA exam, and was made Relief Society president. We had temple recommends, we had family home evening. I was in the bishopric. I thought we were headed for "LDS yuppiehood." Then one night the lights went out. Something happened in my wife that I can only describe as "dying spiritually." She wouldn't talk about it; she wouldn't tell me what was wrong. That was the worst part. For a couple of weeks she did not wish to participate in spiritual things. She asked to be released from her callings, and she would not open up and tell me what was wrong.
Finally, after about two weeks, one night I made her mad and it came out. She said, "All right. You want to know what's wrong? I'll tell you what's wrong. I can't do it anymore. I can't lift it. I can't get up at 5:30 in the morning and bake bread and sew clothes and help my kids with their homework and do my own homework and do my Relief Society stuff and get my genealogy done and write the congressman and go to the PTA meetings and write the missionaries . . ." And she just started naming one brick after another that had been laid on her, explaining all the things she could not do. She said, "I don't have the talent that Sister Morrell has. I can't do what Sister Childs does. I try not to yell at the kids, but I lose control, and I do. I'm just not perfect, and I'm not ever going to be perfect. I'm not going to make it to the celestial kingdom, and I've finally admitted that to myself. You and the kids can go, but I can't lift it. I'm not 'Molly Mormon,' and I'm not ever going to be perfect, so I've given up. Why break my back?"This is one of my favorite talks ever. It brings me hope. I came to recognize that the Savior is called this because he saves. Robinson uses a funny illustration, "What good is it to have a savior if no one is saved? It's like having a lifeguard that won't get out of the chair. 'There goes another one down. Try the backstroke! Oh, too bad, he didn't make it.' "
He proposes to us a covenant relationship. I use the word "propose" on purpose because it is a marriage of a spiritual sort that is being proposed. That is why he is called the Bridegroom. This covenant relationship is so intimate that it can be described as a marriage. I become one with Christ, and as partners we work together for my salvation and my exaltation. My liabilities and his assets flow into each other. I do all that I can do, and he does what I cannot yet do. The two of us together are perfect.I love the Savior. I know that I am ever in need of His help. As I work the plan of His proposal I overcome the effects of sin. If I fall and stumble, He is there for me, if I will allow the covenant relationship to work. If I allow Him to help me to save me from the less than good in me.
Let us here observe, that three things are necessary, in order that any rational and intelligent being may exercise faith in God, unto life and salvation:I have quoted this passage many times on my blog. It is center to my faith and walk with God.
First, the idea that he actually exists.
Second, a correct idea of his character, perfections and attributes.
Third, an actual knowledge that the course of life which he is pursuing, is according to his will.
14 And behold, 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.
15 And thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance.
16 And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption.
17 Therefore may God grant unto you, my brethren, that ye may begin to exercise your faith unto repentance, that ye begin to call upon his holy name, that he would have mercy upon you;
And now, my beloved brethren, I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved. (Omni 1:26)What greater message is there?
