The genealogy of faith

Read the preceding post in this series here.

Having defined faith in the first lecture, in the second Lecture on Faith we turn to the subject of the "object on which it rests"--namely, God himself. When we get to the third and fourth lectures, we will discuss what kind of being God is and what his characteristics and attributes are, but I do want to share this little tidbit now: "In him the principle of faith dwells independently; and he is the object in whom the faith of all other rational and accountable beings centers, for life and salvation" (v. 2). I had to spend some time thinking about what it meant by faith dwelling independently in God. The conclusion that I came to was that in order for us to have productive faith, we must depend on God to be the object and validator of our faith. But in order for him to have productive faith--which means he has the power to do all things good and right for himself and for us--he doesn't have to have faith in anything outside of himself. Simply put, God exists independent of any of us, but we depend on him for our very being (Mosiah 2:20-25). The second thing I wanted to comment on here is the phrase "for life and salvation." "Life" can be understood to refer to existential things: to live, breathe, and have our being, which will continue in perpetuity. "Salvation" can be understood to refer to existence or life that is saved and purified--to continue on in eternity in God's presence. God alone really is the only thing, the only being we need to have faith in, in order to make our eternal existence a happy and glorious one.

Let's move on to the main point of the lecture, which is to "show the evidences which mankind have had, and the foundation on which these evidences are, or were based, since the creation, to believe in the existence of God.... [or] by which the first thoughts were suggested to the minds of men that there was a God who created all things."

Alma cel varstnic, p. 4: "Intariti chemarea si alegerea"

Citeste partea 1, 2 si 3

Inaintea de am vorbi despre Mosia 26, as dori sa intoarcem la mesajul original lui Abinadi, care era cauza convertirii lui Alma. Hai sa consideram Mosia 14:10 (citat din Isaia) si Mosia 15:11 care se refera la el, precum si Mosia 16:13-15, ultimele cuvinte lui Abinadi catre Noe si preoti lui. In momentul in care Abinadi vorbea, Alma auzea "cuvintele profetilor sfinti," si deja incepa sa asculta si sa asteapta "cu nerabdare" zuia in care va primi iertarea pacatelor lui si Dumnezeu "va mantui poporul sau."

Hai sa imaginam un pic, cum ar fi daca nu am sti nimic despre evanghelie. Avem o presimtire interna, un instinct, despre ce este drept. Cand auzim cuvintele lui Abinadi, vocea interna ne spune ca are dreptate, pentru ca stim deja (chiar daca nu ne place sa admitem) ca am facut multe nedreptati in viata. Este un dumnezeu care ne da o sansa noua. Nu vrem mai mult decat sa luam sansa aia, sa ne acceapta Dumnezeu, sa ne spala de la pacatele noastre, si sa ne duca acasa la el!

What is faith?

Read the previous post in this series here.

How many times have we heard Hebrews 11:1 recited as the definition of faith? "Faith is the substance of things hoped for, the evidence of things not seen." And how many times have our eyes glazed over as we heard it? No, it doesn't really make any sense to me either.

I highly recomment using Webster's 1828 Dictionary as a study help for the scriptures in English, and for anything from Joseph's time. It is a wonderful dictionary, and a valuable resource to figuring out language and phrasing that is now foreign to us. 

A Useful Definition of Faith

So when I started studying the Lectures on Faith earlier this year, I spent sometime looking up several of the words used in Hebrews 11:1, and came up with my own rendition of this idea: Faith is the conviction we have that things we hope for actually exist or will happen. It is the witness or testimony we can give about things we know or suspect, even though we don't currently see them.

"A Zeciui"

Am descoperit in ultimele zile o greseala in traducerea lui Doctrina si Legamintele cu privire la zeciuiala. Traducatori au presupus ca "a zeciui" este echivalent cu "a plati zeciuiala," dar au gresit. "A zeciui" inseamna numai a face zece parti, si a scoate o parte. Inseamna sa imparti, sau sa alegi numai o parte, sa alegi o "zeciuala." Nu neaparat este vorba de donatii la biserica. Sa fi "zeciuit" inseamna ca Dumnezeu actioneaza, nu tu, si El face ceva cu tine. Sa platesti zeciuiala este fix invers, de fapt, pentru cu tu actionezi, si platesti zeciuiala la biserica. In versetele care scriu mai jos, Dumnezeu explica ca El va alege o "zecime" de noi. De fapt, El alege zeciuiala din noi, si nu cred ca are legatura cu donatii financiare.

Lectures on Faith

I recently downloaded all the page images for the 1835 Doctrine and Covenants, and had them printed and spiral bound so I could study them. Why? First, because they contain the Lectures on Faith, and second, because I wanted to read the modern revelations in their original format, without all the formatting, footnotes, and distractions that have been added in recent editions. I would like to study the teachings and revelations of Joseph Smith in a format that is closer to how he received them and passed them on to us.

Alma cel varstnic, p. 3: Invataturi despre conducere si conducatori

Citeste aici partea 1, 2 si 4

Alma cel Varstnic a avut o viata foarte interesant si plina de invataturi pentru noi. A fost un om bogat si a avut o viata de succes, dar dupa ce s-a pocait, a pierdut tot. A fondat o biserica noua, si a condus poporul lui prin incercari foarte grave, si cand a ajuns inapoi in siguranta, a primit o chemare sa mai intareasca biserica si sa boteaza toti, care au dorit. Din cauza dreptatii si credintei lui, a primit cel mai mare binecuvantare, care exista pe pamant. (Mai vorbim despre asta mai tarziu.)

Prin experienta, a invatat mult despre conducere, pentru ca el a fost un conducator rau si pacatos, si a avut mult de spus despre conducere buna.

In primul rand, am zis mai devreme ca Alma nu a fost "profet", cum zicem noi de obicei--nu a fost "presedinte al bisericii" in ziua lui, in ciuda faptului ca el a fondat biserica. A fost ceva mai similar cu episcop sau presedinte a tarusului. De ce zic asta?

"We hid as it were our faces from him"

Translation: "Stop the exploitation! Don't give money to beggars!" Below, it lists a dedicated phone line at the local police department to report begging. This is a program started jointly with the police department and the civic government. It makes me very sad.

Romania has a lot of beggars, most of them gypsies. (I will refrain from commenting on other kinds and sources of "exploitation" that I'm aware of in Romania--I'll just say begging as a form of exploitation is the least of their concerns.)

Alma cel varstnic, p. 2: Botezul Focului si al Duhului Sfant

Citeste aici partea 1, 3 si 4

Cred ca Alma este cel mai cunoscut pentru cuvantarea lui la apele lui Mormon (Mosia 18:8-10) despre botez. Cuvintele lui le chemam "legamantul botezului." As vrea sa mai examinez ideea asta.

In primul rand, cum facem legamante? Eu pot sa ma gandesc la doua exemple clare: legamantul impartasaniei si legamantele care le facem in templu. La impartasanie, preoti repet cuvintele, si noi toti raspundem, "amin," care inseamna ca suntem de acord. Cuvintele nu se schimb niciodata, si sunt foarte specific: ce promitem noi, si ce promite Dumnezeu. In templu, se intampla tot asa. Este repetat cel putin trei ori, ce promisiune facem noi, dupa ce noi acceptam legamantul cu un "da" tare. Dumnezeu, in schimb, ne duce inainte, mai aproape de valul si mai aproape de El.

Daca legamantele se fac asa, atunci ce legamant facem noi cand ne botezam, sau ce sunt termeni de legamantul? Poti sa-mi arati versetele din Mosia, ca e acolo legamantul, de adevarul este ca n-am acceptat legamantul lui Alma, cum am acceptat legamantele in templu si la impartasanie. Cand si cum se face legamantul botezului?

Niste verseturi de considerat

Citeste:

• D&L 84:64-72
• D&L 76:50-70
• D&L 45:8
• D&L 42:48-52, 60
• D&L 35:7-11, 20-21
• D&L 93:1
• Helaman 16:4, 3 Nefi 1:4
• Moroni 7:25, 36-37
• Moroni 10:8-19, 24-26
• Mormon 9:7-10, 20
• 3 Nefi 29:6
• Omni 1:25

Iti pun o intrebare: esti satisfacut cu nivelul spiritual, la care ai ajuns pana acuma?

Joseph Smith a zis: „Dumnezeu nu a dezvaluit lui Joseph nimic din ce El nu va face cunoscut si Celor Doisprezece si chiar si cel mai neinsemnat sfant poate cunoaste toate lucrurile de indata ce el va putea sa le inteleaga."

Alma cel varstnic, p. 1

Citeste aici partea 2, 3 si 4

In ultimele zile am studiat mult despre viata lui Alma cel varstnic. Avem mai multe informatie despre fiul sau, dar si viata lui este foarte interesant si plin de invataturi.

In primul rand, cine a fost Alma? A fost o surpriza pentru mine cand am inteles ca nu a fost profet--zic "profet" cum intelegem noi deobicei. Pentru noi, cuvantul "profet" inseamna persoana care are cel mai mare pozitie in religie noastre. Cel mai mare chemare, care avea Alma, a fost episcop, sau poate ceva asemenator cu presedinte al tarusului. Totusi, el a primit cea mai mare binecuvantarea care Dumnezeu poate sa ne daie.

Ce putem invata din viata lui Alma? Si cum putem aplica in vietile noastre? Am inceput sa scriu gandurile mele acum o saptamana, dar astazi am realizat ca nu incape intru-n singur post. O sa scriu mai multe parti, si le postez cum pot.

Micah and the Last Days

I've been trying to figure out how to prepare for next Sunday's lesson, on the books of Jonah and Micah. I think Micah is more interesting, simply because everybody already knows about Jonah.

However, Micah is pretty cryptic. I read it a few times, focused on a few references that I recognized from other places in the scriptures, and then went looking for some of those other references to make sense of things.

Doctrina lui Hristos (2 Nefi 31-33)

 Ce este doctrina lui Hristos? Profetul Nefi expune:

• "POARTA" inseamna botezul, urmarind exemplu Hristosului, marturisind umilinta si supunere fata lui Dumnezeu, cu vointa de a lua numele lui Hristos asupra noi (31:4-13)
•  DUHUL SFANT este promis lui cine intra prin poarta (31:13, 18). Botezul focului, inclusiv iertarea pacatelor (31:17) urmeaza. 
• Inaintam cu fermitate in Hristos, cu credinta, speranta, si dragoste (31:20)
• Invatam sa vorbim cu limba ingerilor (32:2-3)
• Ospatam din cuvantul lui HRISTOS (31:20)
• Spune TATAL, "voi veti avea viata vesnica." (31:20)
• "SFARSITUL" inseamna indeplinire, sau scop care trebuie sa fie implinite. Este o destinatie concreta, nu ceva departe, abstract, sau de neinteles.

Mi se apara interesant ca tot trei din sfantul Treime sunt implicati in procesul. In primul rand, DUHUL SFANT este promis lui cei care intra in poarta, si "el va arata toate lucrurile pe care trebuie sa le faci" (32:5). Asta este doctrina, si nu primesti mai mult pana cand HRISTOS "insusi ti se va arata in carne," si atunci "va trebui sa faceti lucrurile pe care El vi le va spune" (32:6). Atunci Nefi nu are voie sa continue, dar a facut deja aluzie in 31:20: trebuie sa urmarim Hristos si sa pretuim cuvintele lui pana cand TATAL spune, "ai viata vesnica." Cu alte cuvinte: scopul lui Duhul Sfant este sa te duce la Hristos (in carne!). Scopul lui Hristos este sa te duce la Tatal. Scop lui Tatal este sa ne da viata vesnica. Oare avem mers sa facem mai mult decat primul pas? Avem mers sa lasam Duhul Sfant sa ne duce la Hristos in carne?

De obicei, nu vrem sa intelegem sau sa cautam aceste lucruri, pentru ca nu vrem sa stim mai mult (32:7), si incepem sa credem ca nu avem voie sa intrebam (sa ne rugam despre anumite lucruri, 32:8). Dar musai sa intrebam, fara sa ne descurajam sau sa adormim (32:9). Duhul Sfant o sa ne ajuta sa ramanem pe calea dreapta, si o sa avem si ajutorul ingerilor (31:13, 32:2-3).

Preotie

Ce este preotie? Este puterea lui Dumnezeu. Mi se apara ciudat ca zicem cineva "are preotie." Noi dam unu altuia chemarii, titluri, etc, dar putere preotiei vine numai de la Dumnezeu direct. Am vorbit despre preotie astazi la societate alinare, despre juramantul si legamantul preotiei. De obicei ignoram faptul ca cand preoti isi pun mana pe capul unui barbat sa-l "da" preotie, nu se face niciun legamant. Legamantul se face personal intre persoana respectiva si Dumnezeu, si prin legamantul vine puterea preotiei.

D&L 84 explica ca preotie Melchizedek iti da puterea de a sta fata in fata cu Dumnezeu (D&L 84:19-24). Cat de des se intampla asa ceva? Cum rezolvam diferenta dintre descriere preotiei in scripturi, cu ce este realitate in biserica astazi?

Inca ceva: mi se apara necorrect ca zicem ca "si surori poate primi binecuvantari preotiei." Puterea este al Dumnezeului, nu al lui preoti ordinati. Ar trebui sa zicem ca "si noi oameni, barbati si femei, putem avea aces la preotie si binecuvantarile preotiei."

In the end...

I came across this comment on another blog I follow, and it expressed what I feel so beautifully, I want to save it somewhere.

The link: http://latterdaycommentary.com/2014/06/27/dont-blame-me-i-just-report-the-news/#comment-27252

"In the end, I am seeking Zion – a community of saints, those upon whom the Lord has put his spirit, where all are of one heart and of one mind.

"I look for those who have known the Lord, who have been baptized by fire and the Holy Ghost because they repented from all their sins and called upon the Lord until they had unfeigned faith in Christ. I look for honest souls who do not pretend to knowledge they do not possess, and who recognize the limitations of what they actually know, and who are seeking the Lord according to his commandments. I look for those who do not look outward and accuse and condemn, but rather who look inward and repent.

What Abinadi taught

Noah's priests argued that they were righteous, and as proof, they quoted Isaiah's "how beautiful upon the mountains are the feet" passage (Mosiah 12). I think the point they were trying to make was that they believed themselves to be happy and rich and successful, so therefore they believed God must approve of them.

Abinadi was there to set them straight. As I pointed out in my previous post, he taught them that the system of worship they claimed to subscribe to was not going to save them. Only faith in the true God of Israel, un distracted by idols and false worship, could save them. 

And in Mosiah 13:35, Abinadi explains what a truly righteous and divinely approved person's life looks like from the outside: OPPRESSED AND AFFLICTED. What follows is an explanation of what and how we should worship, instead of the Law of Moses/ LDS Church. The Law/Church has its uses, but it is not the objective, nor the gatekeeper. Only Christ holds that position. Teaching or behaving as if anyone else or any institution holds that authority is idolatry, as Abinadi explains.

An alternate interpretation of Mosiah 13:27-32; 16:13-15

Nephi taught that we should liken the scriptures to ourselves. One way I do this is when I come across something that clearly doesn't apply to me (like the Law of Moses), I look for modern-day equivalents in my life, or parallel or similar tendencies, and then I reread the passage of scripture, substituting what I have been inspired to feel does apply to me. Like so:

And now ye have said that salvation cometh by the Church of Jesus Christ of Latter-day Saints. I say unto you that it is expedient that ye should keep your membership in the Church as yet; but I say unto you, that the time shall come when the it shall no more be expedient to keep your membership in the Church. And moreover, I say unto you, that salvation doth not come by the Church 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 their membership in the Church.

"Every word that proceedeth forth out of the mouth of God"

Recently I've been wondering what's next for me--spiritually, anyway. What is it that holds me back in my relationship with God? The answer came to me several days ago, although with my memory, I couldn't tell you exactly when or where: I need to do better at keeping all the commandments I've been given so far. It makes sense--why would God give me more if I haven't internalized what I've already been given? D&C 98:11 came to mind, "that ye shall live by every word which proceedeth forth out of the mouth of God."