Jason Journal

Background materials, Garments v Cleansing

2009-09-21T09:49:00.001-07:00

"So what should we do with dirty linen? The process begins with repentance. The Savior stands at the door and knocks; He is ready to receive us immediately. 12 Our responsibility is to do the work of repentance. We must abandon our sins so the cleansing can begin. The promise of the Lord is that He will cleanse our garments with His blood. 13 He gave His life and suffered for all our sins. He can redeem us from our personal fall. Through the Atonement of the Savior, giving Himself as the ransom for our sins, He authorizes the Holy Ghost to cleanse us in a baptism of fire. As the Holy Ghost dwells in us, His purifying presence burns out the filthiness of sin. As soon as the commitment is made, the cleansing process begins." Elder Mickelsen, Oct. 2003 Conference. Note the confirmation Holy Ghost authorized to cleanse and confirmation of feelings of spirit are cleansing.

Really good, Hugh Nibley, Ensign, September 1990, Atonement Part 3. "Before approaching the tabernacle or tent covering the ark, Aaron and his sons would be washed at the gate (see Ex. 29:4); then they would be clothed with the ephod, apron, and sash (Ex. 29:5), and a mitre, a flat cap or pad which may have been meant to support the weight of a crown, was placed on their heads (Ex. 29:6). The priests were also anointed with oil (Ex. 29:7) and consecrated or set apart (Ex. 29:9). Then they put their hands upon the head of a bullock (Ex. 29:10), transferring their guilt to the animal, which was slain. Its blood was put upon the horns of the altar (Ex. 29:12), which represented the four corners of the world. Two rams were then slain, and their blood was sprinkled on the altar as an atonement for all; then blood from the second ram was placed upon the right ear and right thumb of Aaron. (See Ex. 29:15–20.) The blood was also sprinkled over the garments of the priests (Ex. 29:21), who then ate parts of the ram with bread, Aaron and his sons “eat[ing] those things wherewith the atonement was made” (Ex. 29:22–24, 32–33). Each day for seven days, a bullock was offered for atonement. (Ex. 29:36–37.) Then the Lord received the high priest at the tent door, the veil (in Lev. 16:17–19, the high priest alone enters the tabernacle), and conversed with him (Ex. 29:42), accepting the sin offering, sanctifying the priests and people, and receiving them into his company to “dwell among the children of Israel, and [to] be their God” (Ex. 29:45)."

Again Nibley, same source. "There is one expression connected with the ceremonies that seem strangely paradoxical. It is having one’s garments washed white with the blood of the Lamb. Washed white with blood? The Book of Mormon clarifies the apparent contradiction. Alma tells us that “there can no man be saved except his garments are washed white; yea, his garments must be purified until they are cleansed from all stain, through the blood of him of whom it has been spoken by our fathers, who should come to redeem his people from their sins.

“And now I ask of you, my brethren, how will any of you feel, if ye shall stand before the bar of God, having your garments stained with blood and all manner of filthiness? Behold, what will these things testify against you?

“Behold will they not testify that ye are murderers, … guilty of all manner of wickedness?” (Alma 5:21–23.)

Being guilty of the blood and sins of your generation, you may not “have a place to sit down in the kingdom of God, with Abraham, with Isaac, and with Jacob, and also all the holy prophets, whose garments are cleansed and are spotless, pure and white.” (Alma 5:24.) This is nothing less than the yeshivah, literally “sitting down” in the presence of God. 16

Note that there are two kinds of blood-stained garments here—the one showing the blood and sins of this world, the other attesting (for Alma expressly states that “these things testify”) that Aaron and his sons have completed the sacrifice of the Lamb and thus cleansed the people of their defilements, and their garments are white. The blood that washes garments clean is not the blood that defiles them, just as the serpent that healed the people in the wilderness was not the serpent that killed. (See Num. 21:9.)"

Ezra Taft Benson, Jan 1991 Ensign, First Presidency Message, "Here the Lord declares another great purpose of a stake: to be a beautiful emblem for all the world to see. The phrase “put on her beautiful garments” refers, of course, to the inner sanctity that must be attained by every member who calls himself or herself a Saint. Zion is “the pure in heart.” (D&C 97:21."

Meaning of the Blood

2009-01-28T10:37:00.000-08:00

Here is a new attempt to understand the significance of the Blood of Christ. Starting in the Bible Dictionary, regarded by the Israelites as the seat of life and vital energy of life. Lev. 17:10-14 says that it is through blood that forgiveness happens, but that may only be referring to times of the Law of Moses.

Paul's statement in Hebrews goes to the heart of the question, (9:22) 'And almost all things are by the law purged with blood; and without shedding of blood is no remission.' What does that mean? In this important chapter Paul describes the process of Atonement before Christ when the High Priest would bring - alone - the sacrificial blood into the Holy of Holies and offer it as a cleansing of the people. The place he went in was the Tabernacle. Paul goes on to say in Heb 9 that Christ also came into a Tabernacle, but not one of clay, it was his own body. And that he brought His blood into the Tabernacle.

Heb 9:16 offers a fascinating comparison. Testament comes from death, sealing it with death. Joseph Smith sealed his testimony with his blood. So did Christ. Check the definition of testament according to the law, 'A written document providing for the disposition of a person's property after death; a will.'. If we follow Christ's teachings, we take upon ourseleves His name. We are heirs. We become His and His Testament is the how He wants us to be treated in the eternities.

Yikes I'm Lazy

2008-06-24T09:17:00.000-07:00

The only way I am going to stay on scripture study is the yearly schedule. Study by topic is too easy for me to miss. It's frustrating that the easy things always are the hardest to maintain for me - and the most important. I am going back on the schedule, year 1, and picking it up in 1 Samuel. Got to begin each day with the reading, prayer, and goal setting for the day. Just 20 minutes Loser!

Great vacation with the family. So good to be together for such a long period of time. Now it's time to get back and get through youth conference and high adventure at church, try and remember how to play lacrosse, and get this large funding round in place for the company. Just a few small goals for July - close on XX million, score a goal in lacrosse, hike Timp and Olympus, and keep up on the scripture schedule. You can do it. Don't be a loser.

Fatherhood/ Testimony of Christ

2008-03-31T10:33:00.000-07:00

Two questions - what scriptures would be recommended for a person dealing with repentance to better understand the Atonement? That one first.

2 Nephi 9 is the first idea that comes to me. I have used it already in discussion of the significance of the Body of Christ. (v4 - 13 resurrection) then (v14 - 27 atonement overview) then (v28 - 40 source and description of sin) then (v41 - 54 an invitation to accept and embrace the atonement). It is really an excellent overview, encompassing so many, many details.

But is this the best source for someone struggling? What pulls us out of sin and gives us the understanding to trust in the Savior? John 17:3 comes to mind - This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent. We all have to come to know Jesus and 2 Nephi 9 is probably not where I would start.

The gospel of John itself is so telling of Jesus's love. Phillips answer in ch 1 that this was the Christ in fulfillment of the law of Moses to 'Come and see'. Such a theme for John. If someone was new to the gospel, I might go John 11 - 21 with a word of caution not to get too caught up in understanding 17. I also may point them to Luke for even a simpler discussion.

We all have to gain a testimony of Christ, both with faith and hope. It comes primarily of experience, but the stories of Christ can spring up to hope.

First scriptures that come to mind would be Hel 3:35, Moroni 10:32, 33, and 2 Nephi 31:13-21.

The other question is the role of parents in childrens damaging choices once made. Prodigal son is the first thing that comes to mind. In Luke 15, 'But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.' I am hard pressed to beat this one. So much direction in so few words!

When he was yet a great off - remember the journey was to a far away place. The son made much of the journey on his own, but the last mile so to speak was made in his father's arms. The last mile is the hardest mile. It was the father who saw the son not vice versa. If one is traveling to a place in search of a person wouldn't they be the first one to see their intended target? Usually yes, but not if the person being searched was already waiting, looking, hoping, expecting. The father obviously had never lost hope. He ran! He ran to his son instantly showing support even before his face could be seen up close.

I also think of Alma. His prayers caused intervention of an angel. Mosiah 27. Gotta get back to work. I'll write the letter tonight.

Romans 5 / Hope

2008-01-07T08:55:00.000-08:00

Romans is such an excellent description of the Atonement and role of the Savior. I love the phrase in Romans 1 that they 'worshipped and served the creature more than the Creator'. Thats one to use in a talk.

Romans 5 has especially stuck out with its writings on hope. I'll take it verse by verse.

1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

(Remember 'justified' means forgiven as already written and with forgiveness comes 'peace with God')

2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

(After forgiveness is access into His Kingdom and that idea/ possibility gives us hope which as described last time is action and endurance)

3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;

4 And patience, experience; and experience, hope:

(This is such an important connnection between experience and hope. When we endure tribulation and learn it is for our good and happiness, that builds our hope."

5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

6 For when we were yet without strength, in due time Christ died for the ungodly.

7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.

8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

(A great proof of the love of God embodied in the Atonement - how many would die for a righteous man (singular) and Christ died for sinners)

9 Much more then, being now justified by his blood, we shall be saved from wrath through him.
(Here is another theme I have already covered - the BLOOD saves us from the wrath of justice)

10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

(The difference between immortality and Eternal life.)

11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

13 For until the law sin was in the world: but sin is not imputed when there is no law.

14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

(Adam was a type for Christ although with the opposite result. See above how one man brought sin and therefore death into the world (Adam). But Adam did it willingly with full understanding of the consequences because Eve ate first and explained it to him. Taking of the fruit voluntarily sacrificed his allegiance to God for the good of Man. It can be said that Adam took Man's sins on himself by eating of the fruit. He certainly paid a price by being cast out from Father's presence that we so dearly loved and enjoyed. And he did it without knowledge of the saving Atonement which was announced after his fall. His sacrifice was completed by one person and so was the Savior's. Paul does a great job pointing out the similarities.)

15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.

18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.

20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

(Such an important idea!)

21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

Hope

2008-01-04T08:45:00.000-08:00

Of the virtues, hope is certainly least spoken of. Simply stated, faith is believe in things not seen - specifically Christ and His coming. When we believe (faith) hope is a natural outcome. We hope for what we believe in (Eternal life) and then that hope pushes us to action to make real what we hope. In the case of the gospel hope in action is charity. Faith creates hope which inspires charity for others.

The same is true in my business life. If I cease to believe in our success (where it begins) then I will not hope for the successful result and without hope I will have no action.

Before looking at the scriptures, look at this interesting write up from Wikipedia:

"In Human, All Too Human, existential philosopher Friedrich Nietzsche had this to say about hope:
Hope. Pandora brought the jar with the evils and opened it. It was the gods' gift to man, on the outside a beautiful, enticing gift, called the "lucky jar." Then all the evils, those lively, winged beings, flew out of it. Since that time, they roam around and do harm to men by day and night. One single evil had not yet slipped out of the jar. As Zeus had wished, Pandora slammed the top down and it remained inside. So now man has the lucky jar in his house forever and thinks the world of the treasure. It is at his service; he reaches for it when he fancies it. For he does not know that that jar which Pandora brought was the jar of evils, and he takes the remaining evil for the greatest worldly good--it is hope, for Zeus did not want man to throw his life away, no matter how much the other evils might torment him, but rather to go on letting himself be tormented anew. To that end, he gives man hope. In truth, it is the most evil of evils because it prolongs man's torment.

Martin Seligman in his book Learned Optimism (1990) strongly criticizes the role of churches in the promotion of the idea that the individual has little chance or hope of affecting his or her life. He acknowledges that the social and cultural conditions, such as serfdom and the caste system weighed heavily against the freedom of individuals to change the social circumstances of their lives. Almost as if to avoid the criticism, in his book What You Can Change and What You Can't, he is careful to outline the extent that people can hold out hope for personal action to change some of the things that affect their lives.

There is some evidence to suggest that in adverse situations, hope may be worse than hopelessness for overall well-being. For example, people sentenced to life imprisonment without the possibility of parole adjust better to their situation than prisoners that retain the possibility of parole. Similarly, patients who underwent a permanent colostomy showed higher life satisfaction 6 months after the operation than those who underwent a potentially reversible colostomy.[2]"

Very interesting to consider that Hope may not be a good thing. Hope can prolong suffering and torment in pursuit of a never to be acheived goal. But consider the extension of such thinking and how contrary to the Plan of Salvation.

Satan's selfish plan was to remove free agency. We normally think of that as just meaning we don't make our own choices, and therefore no mistakes, automatically qualifying all to return to the Father. Like Cain's offering of grains and fruits, on the outside it is difficult to understand why these two examples are so wrong. Considering Satan's plan and the VERY similar arguments I found researching hope in Wikipedia, if free agency is removed there can be no growth, no progression. Satan, superior to all except Christ in the pre-exsistence, would have remained in this high position on top of the glory he fiendishly hope for himself in delivering the human race. None of his brothers or sisters in the human family would every progress beyond him like a parent that doesn't want a child to be more successful than themselves.

Consider the examples in Wikipedia. Both are examples of removing free agency. With free agency and the chance to change their inherited situation removed, hope was gone. Apparently they are happier, but that is not accurate. What they really do is come to accept their situation. Is that happiness? Isn't that exactly what Satan wanted to define as happiness? Isn't that a TREMENDOUS temptation that Satan puts on us? It feels good to give up, give in, or say that we no longer need to push ourselves. But when those feelings come, we should remind ourselves that we are playing into Satan's plan to accept our situation.

Christ's plan was not to accept our situation. Christ's plan was not give up or blame the world for our station in life. Fundamentally Christ and Satan disagreed on one central point. IS HAPPINESS DEFINED BY TRYING PROGRESSION OR RELAXING ACCEPTANCE? Is happiness moving to an island in the Carribean and blissfully passing the time with no work happiness or is throwing ourselves full board into self-improvement, service, and experiments of our resolve how we become happy?

The Body of Christ

2007-12-17T07:58:00.000-08:00

Seems like a good time following the thoughts on the Blood of Christ and its sanctifying effect on ours, to talk about the Body of Christ. It is also so closely tied with Christmas and its meaning so here goes.

The Vision of the Tree of Life is shown twice in the Book of Mormon. Lehi's vision is meant as reward and affirmation for a life well lived - he gets to taste the fruit of the tree of life and see that many of his family eventually will as well. Nephi's version is meant as a learning moment to prepare him for his coming call. He doesn't taste the fruit or see his family make it. It is instructional.

Once Nephi's initial request to see what his father say is answered, his next question is to know the interpretation thereof (1 Nephi 11:11). Nephi wants to understand what the Tree of Life means. The answer, if taken in detail, is really interesting. The answers come in the following order:

1. Nephi is shown Mary in Nazareth before she is pregnant with Jesus - this image is the first answer. Interesting that this is where explaining the tree of life starts.

2. Then the question that Nephi must understand BEFORE the tree of life can be explained (1 Nephi 11:16), "Knowest thou the condescension of God?" This is the supreme concept of the tree of life. Nephi makes an attempt, a guess, saying that he knows God loves us, then adds a humble statement that he doesn't understand all things.

3. The angel then goes on to explain the condescension of God back with the picture of Mary. Condescend means to lower one self to a lesser position - of course that of the Savior leaving his supreme position in heaven for birth as a mortal. But even more specifically, the angel could have chosen any number of snipets from the life of Christ including the Atonement, but Mary was selected for this critical statement: "the mother of the Son of God, after the manner of the flesh". The KEY was the condescension is most embodied in the evidence and source of Christ receiving mortal flesh. The flesh is the condescension.

4. Nephi has now gained this understanding, but still misses ever so slightly, as the angel enhances his new found understanding by adding something that is only realized through life experiences over time - "and most joyous to the soul".

We often celebrate Christmas in that it began the life and mission of Jesus Christ. That is appropriate, but it also misses some of the important point taught to Nephi. The celebration is that Jesus - God, voluntarily took on mortal flesh. Voluntarily aligned Himself with us. When He became like us He became the Hope of Israel - once God had condescended to our plane the connection was made and the chance that as He went down we might have hope to come up. It is interesting to me that this was the answer to the interpretation of the Tree of Life.

One more thought for today. 2 Nephi 9:5 has a misplaced pronoun. Substitute the second 'it' with the word 'Jesus':

"Yea, I know that ye know that in the body he shall show himself unto those at Jerusalem, from whence we came; for it is expedient that it (INSERT 'JESUS') should be among them; for it behooveth the great Creator that he suffereth himself to become subject unto man in the flesh, and die for all men, that all men might become subject unto him.

Doesn't it make more sense? And if yes, why does Jacob refer to Christ as 'it' rather than 'He'? The answer is that 'it' does not refer to Christ - 'it' refers to the physical body of Christ. Jesus had already been 'among' them many times visiting Moses and numerous other prophets in person, but that wasn't enough. The key was having the physical bdy of a God that subjected God to the flesh and earned the chance for all to 'become subject uno him'.

Symbol of Blood - Final

2007-12-04T08:42:00.000-08:00

"and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory;"

As has already been discussed plenty, forgiveness is different than sanctification. Forgiveness comes through receiving the ordinances of the gospel and repenting as the case with baptism by water. Sanctification, to be made holy, is a higher gift and requires a spiritual cleaning of our spirit. The source of this spiritual cleansing is the blood of Christ. So one last effort how it works.

Consider this story from the New Testament (Mark 5) with the symbol of Christ sanctifying blood compared to ours damaged by sin. Look at the description of her attempted healing - something a physical physician was unable to assist. The phrase "nothing bettered" and most importantly ONLY the need to touch the Savior - just to associate ourselves to Him:

And a certain woman, which had an issue of blood twelve years, And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, When she had heard of Jesus, came in the press behind, and touched his garment. For she said, If I may touch but his clothes, I shall be whole. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? And he looked round about to see her that had done this thing. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague."

She felt in her body she was healed.

How terribly tragic and ironic the statement in Matthew 27 when Pilate offered Christ's release - "Then answered all the people, and said, His blood be on us, and on our children." How much that should have been their sincere and sacred prayer instead of their mocking and evil rant!

1 Corintians 15:50 builds the case for our blood becoming impure through sin - "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption."

Alma 5:22 continues - "And now I ask of you, my brethren, how will any of you feel, if ye shall stand before the bar of God, having your garments stained with blood and all manner of filthiness?"

At the second coming the moon will be turned to blood. Christ's garment will be dyed in blood. Isaiah describes it as only he can (Isa 63):
"I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come."

Our blood - the source of life - was physically and spiritually damaged in the fall. Our own sins add more damage to it. Our blood can only be cleansed by his blood. Blood that he voluntarily sacrficed for us. He gave up His perfect and precious blood when he committed Himself to the Atonement. How important is the symbol of blood coming from every pore and falling to the earth! The symbol of His blood being pressed from His body so that it may touch those who seek the hem of His garment.

When His blood enters ours we will be both resurrected and redeemed at the same time. Immortality and Eternal Life. Those in the First Resurrection will be instantly redeemed without feeling the consequences of justice as already described. But I also made the case that all of mankind will be redeemed and receive the blood of Chirst, but those who reject the Savior will wait, suffering their own personal redemption of justice, and missing the chance at Celestial glory. But that doesn't change the fact that their eventual resurrection will come through the blood of Christ and with it will come redemption.

The scriptures are so full of references to cleansed by the blood of Christ. Revelations 1:5, "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,"

Hebrews 13:12, "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate."

Final scripture is D&C 38:4, "I am the same which have taken the Zion of Enoch into mine own bosom; and verily, I say, even as many as have believed in my name, for I am Christ, and in mine own name, by the virtue of the blood which I have spilt, have I pleaded before the Father for them."

The "blood which He has spilt" on the earth and on us if we so chose. There are some extremely sacred imagery in the temple that I can't cover here that shows how we gather the blood of Christ into ourselves. Bottom line is we will need to gather some of the blood shed in the Atonement to add to ours to be redeemed and that is what is decribed in the opening scripture from Moses.

Mary McDonald

2007-11-27T07:57:00.000-08:00

Mary McDonald finally succombed to cancer this morning. I spoke to Kenya last night, her daughter, and she said she had been up all night with her, Mary writhing in pain. The pain medication she was taking was unable to prevent the suffering. Kenya said she was calling out for Jesus to help her. I wanted to be in Boston; to go give her a blessing to pass on. I felt the spirit that a blessing would so direct. I prayed for it last night. This morning she passed on. Thank God for it.

Mary was such a source of joy and teaching in our ward. Her testimony on fast sunday usually ended up in song. She loved to sing gospel spirituals in church and had a wonderful voice for it. Mary had such a strong spirit. I am amazed that a person of her culture would be so willing to embrace ours on something so profound to her as her faith.

It was that spirit that prompted me to invite her to receive her endowment in the temple. That was a great night. JoAnn Neal summed it up perfectly in the celestial room, 'I looked at Mary sitting in front of me and was prompted that this was a mighty woman.' I felt the same that she was the righteous representative of an enitre posterity - the one that would enter the spirit world with the authority to teach and preach her ancestry.

What a difference it will be when the costumes of mortality are exchanged for the white robes of eternity! When race, social standing, economic disparity, mental capacity, gospel understanding are all made as one. When the eternal makeup of the soul is exposed fully. We glimpsed it through the temple with Mary and with that take great confidence in a loving reception this morning in the presence of Almighty God.

I do feel responsible and hopeful that I did enough in her service when I think of that meeting this morning, but mostly I feel grateful to have known and loved Mary McDonald.

Symbol of Blood, Part 3

2007-10-31T08:23:00.000-07:00

Sanctification - to be made holy, to become spiritually clean, to be made perfect, comes through the blood of Christ, but how?

Looking again at Moses 6:59-62, which will be my primary goal to dissect:

"That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory;

For by the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified;

Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment.

And now, behold, I say unto you: This is the plan of salvation unto all men, through the blood of mine Only Begotten, who shall come in the meridian of time."

Again, this scripture is impressive because it attempts to state the Plan of Salvation in one sentence. I'll now take it one phrase at a time.

The Fall is obvious. The second phrase is interesting to understanding the symbol of blood, "born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul," Our soul, the union of our physical body with our spirit, was created out of the 'dust' of the earth - carbon and other elements found in the earth. This scripture indicates water, blood, and spirit as what really comes from our Father. The spirit is straight forward - we are spirit children of our Father and when he put the 'breath of life' into us our spirits inhabited our mortal bodies. The human body is more than 50% water by weight. That's a funny image. Then the blood is what carries life between our body. One could say blood plus water plus physical elements equals life.

Is it possible that our blood is 'mortal' blood and in the afterlife the major physical change is 'immortal' blood? We know blood has a place in the resurrection - Christ Himself declared to be flesh and blood. How is our blood related to our spirit? If we had a superior blood - one that healed and constantly regenerated life, wouldn't that meet the description of the resurrection?

Going back to the first part of the scripture and the Fall, did original sin change our blood? Did the spiritual impurity damage our blood?

Symbol of Blood, Part 2

2007-10-30T09:08:00.000-07:00

Justification means to be forgiven or according to direct translation to be made righteous. Clearly, only the righteous will dwell with God. Alma 5:58, "For the names of the righteous shall be written in the book of life, and unto them will I grant an inheritance at my right hand." Interesting as well is that the 'just' is a synonym with the 'righteous', further linking the words.

When we are forgiven by God, we are 'justified' and made righteous again. Moroni 6:8 "But as oft as they repented and sought forgiveness, with real intent, they were forgiven."

But sanctification is greater than justification. Sanctification is to be made holy - and that is greater than righteous. There are plenty of scriptures to begin to show the difference. First in D&C 60:7, "For I am able to make you holy, and your sins are forgiven you." Sanctification and justification are TWO seperate steps.

Is being 'righteous' enough to enter God's presence? Look at 1 Nephi 10:21, "Wherefore, if ye have sought to do wickedly in the days of your probation, then ye are found unclean before the judgment-seat of God; and no unclean thing can dwell with God; wherefore, ye must be cast off forever." No unclean thing can dwell with God. Forgiveness is NOT cleanliness since forgiveness absolves us before God, but not of the price of sin. Remember, mercy cannot rob justice. Just because God forgives and forgets from His perspective does not mean we ourselves are clean.

Moroni 10:33 sums it up perfectly, "And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot."

Without spot matches perfectly with becoming clean before God. Again in Alma 13, speaking of those that are righteous High Priests, the Lord says, "Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb."

I could go on about the difference of Justification and Sanctification, and probably will later on, but I think that is enough for now. But, here is the thing - in every scripture I have noted about Sanctification, the same scripture also mentions the blood of Christ. Sanctification and the symbol of the blood of Christ are intimately connected and that is why I have spent so much time quantifying sanctification. Now onto the link between it and the blood.

One last thought that I will save for another time. My belief is that sin puts a spiritual stain on our spirit. I believe many of these scriptures about being washed are literal. When we feel the spirit, one of the things we are feeling from the warm glow is the actual cleaning of our spirits. Spiritual cleaning is a warming process. Again the symbolism of baptism by fire by receiving the Gift of the Holy Ghost - another proof of the difference between justification and sanctification - two baptisms. Spiritual stain can be seen by the trained eye. Some people seem to be full of light in their countenance. That is the absence of dark spiritual stain. Spiritual stain covers the inate emittance of light from our spirit. I'll come back to it since this will probably all come full circle when I finish the symbol of blood discussion.

Symbol of Blood, Part 1

2007-10-22T20:54:00.000-07:00

Two scriptures are the source of a new question. First, Lev. 17:11, "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul." This is a suprisingly beautiful scripture in the middle of otherwise detailed prescriptions for the Law of Moses. What is the significance of 'blood' in the Atonement and why does it figure so prominently in our Church's symbolism?

Second is a great scripture in Moses 6, verses 59-62. I won't quote for space. This scripture is amazing because it is a single sentence (see punctuation) that attempts to state the entire plan of salvation in one sentece. Again in these scriptures the words, "This is the plan of salvation unto all men, through the blood of mine Only Begotten."

Before I can really get to the question of the blood, I first need to nail down with exactness the difference between 'Justification' and 'Sanctification'. Part of the blood answer is in the subtle difference of these two words. Again see the scripture in Moses 6 to see why that is true.

According to various Bible dictionaries that explain the Greek root, Justify is to make righteous. It is also the act of declaring that someone is made righteous. Sanctify is similar. Sanctify is to make holy. So what is the difference between being righteous and holy? Justify in the secular sense is to demonstrate something to be right. That still supports to make righteous.

First, justification. Here are some key scriptures on being justified. It is really interesting that most of the scriptures cited under 'Justify' in the Topical Guide don't actually have the word 'justify' in them. 3 Nephi 27:16 is cited for Justify. It reads,

"And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world."

Many other of the scriptures also contain concepts of removing guilt. Removing guilt seems to equate to forgiveness, or being pardonned. My assumption is that to be Justified is to be forgiven. That makes sense with the Greek definition of made righteous - to be forgiven. To be forgiven of disobedience and made righteous.

We spent a lot of time in the student stake proving that Sanctification is something more than just being forgiven. I'll note some of those proof points tomorrow.

Source of Suffering, Atonement, Part 3

2007-10-11T16:04:00.000-07:00

The idea that the Father administered the bitter cup to the lips of Savior has really stayed with me. Abraham's dagger had its own horror to a knowing parent, but there is something so much more intensely terrible of a parent putting the 'bitter cup' to a child's lips. Then for an all-powerful mature adult to accept it! The image in my mind is that the Savior did not put His hands forth for the cup - that it could only by handled and administered by the Father. All Jesus could do was open His mouth to receive.

The 'cup' imagery works so well. It is not that the Father is mad at us or that he has some selfish need to vent his frustrations at our weakness. It is that the Fall, our own personal sins, and the ensuing physical dealth have added to the cup's contents and now must somehow be consumed. Being perfect uniquely qualified the Savior to drink the contents once for all.

Scriptures cited earlier make it clear that if we do not choose to accept the Savior's sacrifice, then our own cup, filled by our own actions, must be consumed ourselves. That will take time. Again, why those valiant in the testimony of Christ are ready for immediate resurrection and those not must finish the own personal terrible task before passing onto to glory.

Last topic to consider in this line: the role of Satan in Christ's suffering.

Of the many goals of the Atonement, these are two for this thought: (1) answer the demands of Justice discussed so far, and (2) win power over Satan. Satan does not appear to be the source of answering the demands of Justice. I think there is enough evidence the Cup was not of Satan, but Satan was of course determined to prevent the Savior from drinking.

Sunday School class this year pointed out the importance of the JST of Mark 14:32-34. It clarifies that it was the disciples who were, "The disciples began to be sore amazed, and to be very heavy, and to complain in their hearts, wondering if this be the Messiah."

Certainly sounds like a description of Satan's presence.

Then back in the original text in Mark, the Savior's comment to Peter in 38, 'Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak." Again words that describe the presence of Satan: temptation, watch, and praying for support. What temptation was Christ speaking of? I think He knew the presence of Satan and wanted the disciples to be on their gaurd.

In between the focus that the Savior would have had to exercise to drink the bitter cup, Satan was certainly tormenting. Maybe that was one role of the visiting angel - to cast out Satan from the focus and pain that the Savior had to endure at the edge of the infinite bitter cup.

Just turning back to the Savior's comments to the apostles quickly, it appears that the Savior is chiding the apostles throughout the experience. Isn't it a positive to have the Savior say that the Spirit is willing? Christ knows they are trying. Could his response point to His gathering his strength to face another set of suffering? Reaffirming that those He was so intently serving were trying (the Spirit) so hard to reach the point of perfection. Recognizing the weakness of the flesh and that He must continue on in their behalf.

My feeling is that Mark 14:41,42 is so missed for what it is:

"And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. Rise up, let us go; lo, he that betrayeth me is at hand."

What may appear on first read to be a rebuke to sleep on makes no sense. Logically, why would the Savior say 'sleep on' in the same thought as 'rise up'? Clearly he didn't mean one at face value. On top of that, would the Savior exiting Gethsemane really use sarcasm? It is a ridiculous thought.

Mark 14:41 is a great scripture - "Sleep on now, take your rest: it is enough" - the first proclomation by the Savior that the Atonement was complete! That we His brethren could take our rest, take our rest from the viles of Justice, the suffering of death, our own bitter cup. "Sleep on now" can be easily rephrased to live your life, don't worry, I have saved you. This is not a rebuke! This is a proclomation of peace, life, and glory - the perfect and infinite redemption of mankind.

Source of Suffering, Atonement Part 2

2007-10-10T07:37:00.000-07:00

Again, if the Atonement saves us from redemption by wrath, did Christ suffer an infinite redemption by wrath?

I mentioned before the statement of Jesus on the cross that His Father had abandonded Him. The other statement Christ makes to the Father is of course Matt 26:39,
"O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt."

Clearly the 'cup' Jesus refers to is given by His Father. John 18:11 backs that up when Jesus is arrested after Gethsemane.
"Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?"
Jesus was experiencing wrath from the Father to pay the demands of justice, just as Isaac had received of his father Abraham.

Isaiah, 51:17, hundreds of years earlier makes the same direct analogy with God's wrath and the bitter cup.
"Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out."
Imagine a child drinking a cup from a parent that is not yet old enough to hold it themselves. Imagine that cup being filled with something the child refuses to drink. It is a difficult image. Maybe even more than the proposed sacrifice of Isaac.

How much the Savior would have wanted to turn from the task! How much the Father would have wanted to hold the cup away from His lip. It only was possible as Gods convened in the name of their mission - to bring to pass the immortality and eternal life of man.

It puts new recognition to the Savior's initial words to the Nephites, 3 Nephi 11:11,
"And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning."

To show that the Savior suffered the same redemption by wrath - albeit infintely, that those who do not choose redemption by mercy will also face. (Again D&C 19) Read what Alma says in the chapter that launched this whole line of thinking in the first place. Amazing to find the same imagery that was the logical solution to the study, Alma 40:26,

"But behold, an awful death cometh upon the wicked; for they die as to things pertaining to things of righteousness; for they are unclean, and no unclean thing can inherit the kingdom of God; but they are cast out, and consigned to partake of the fruits of their labors or their works, which have been evil; and they drink the dregs of a bitter cup."

A couple of other references that advance the imagery of the cup as the wrath of God.

Jerimiah 25:15, "For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it."

Revelations 16:19, "And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath."

Source of Suffering, Atonement

2007-10-09T08:09:00.001-07:00

Thinking about redemption by wrath versus redemption by mercy and its corresponding effect on the order of resurrection, makes me wonder about the relationship of redemption by wrath to what the Savior suffered in the Atonement.

Clearly we are saved from our own personal redemption by wrath as discussed in the First Resurrection idea. Another supporting scripture from the New Testament. Romans 5:8,9
"But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him."

If 'wrath' is the price to satisfy justice, then did Jesus receive the wrath of His Father?

The obvious example that He did is the story of Isaaac and Abraham. Abraham, although significantly advanced in years compared to the youthful Issaac, is commanded to inflict the sacrifice himself. It is one of the few insights to the perspective of the Father in the Atonement.

In Isaiah, the Lord uses interesting words, "In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer." Isa 54:8. There may be a connection between wrath and God hiding His presence. It makes me think of the crucifiction. Matt. 27:46, "My God, my God, why hast thou forsaken me?" Is this where Christ suffered redemption by wrath, if at all?

In Isaiah 53:1o, "Yet it pleased the LORD to bruise him; he hath put him to grief" More evidence that a source of His suffering was direct from the Father.

I'll keep looking, I really like the 55th chapter of Isaiah. The imagery of the rain falling and not returning is very comforting. I love the phrase 'abundantly pardon'.

"Seek ye the Lord while he may be found, call ye upon him while he is near:

Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.

For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.

For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.

For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater"

First Resurrection, Part 2

2007-10-08T13:17:00.000-07:00

Continuing the concept from Part 1, when does the 'redemption by wrath' begin and what are its consequences?

As a missionary I had an investigator ask me about Alma 40. I couldn't answer it. Much of the chapter seems inconsistent with what I understood the Plan of Salvation to be at that point. There is no mention of the atonement. It reads purely as a judgement of justice, based solely on works.

I now believe that this chapter describes a 'first judgement' based entirely on justice that takes place immediately upon our physical death. This judgement is NOT the 'final judgement' we all know better that will hinge primarily on our consistent acceptance of the Atonement. Alma 40:11
"Now, concerning the state of the soul between death and the resurrection—Behold, it has been made known unto me by an angel, that the spirits of all men, as soon as they are departed from this mortal body, yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life."

Presented before our Father with memory of mortal life only, we are received into paradise if we are righteous - Alma 40:12
"And then shall it come to pass, that the spirits of those who are righteous are received into a state of happiness, which is called paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow."
Paradise is the corect word. It is the traditional Spirit Paradise in the Plan of Salvation. There is no resurrection. There is no sanctification of the Atonement. But there is a release from the cares and evils of the world, and the shortcomings of a mortal body like fatigue and sickness. Our efforts will focus solely on teaching the benefits of the Atonement to others in 'prison'.

But in this first judgment - one of justice, the wicked will have an opposite fate. Alma 40:13
"And then shall it come to pass, that the spirits of the wicked, yea, who are evil—for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house—and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil. Now this is the state of the souls of the wicked, yea, in darkness, and a state of awful, fearful looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection."

It is very interesting to me that this description of Spirit Prision are the exact same words as D&C 19 and D&C 76 that I used to prove redemption by wrath. Note also at the end of the above section in Alma 40 that it lasts 'until the TIME of their resurrection'.

Redemption by wrath begins immediately after death! Question - how are they released from spirit prison and given completed temple work by proxy? Who is really in Spirit Prison? Does redemption by wrath begin for everyone at physical death?

Side point, this does answer the question at least partially of how anyone could reject temple work after death and the after life is proven?

Remember the words - taken home to God. Yes, afterlife will be proven at that point, but our progession is far from over. Once they have seen God and been sent to Prison it will be very difficult to convince any one another, far more important, judgement is still coming.

First Resurrection, Part 1

2007-10-08T07:51:00.000-07:00

Why is there a 'first' resurrection and why is it the focus of so many modern day scriptures?

D&C 76:64-68 - "These are they who shall have part in the first resurrection. These are they who shall come forth in the resurrection of the just. These are they who are come unto Mount Zion, and unto the city of the living God, the heavenly place, the holiest of all. These are they who have come to an innumerable company of angels, to the general assembly and church of Enoch, and of the Firstborn. These are they whose names are written in heaven, where God and Christ are the judge of all."

The first clue, speaking about the sons of perdition without part in the resurrection, is D&C 76:38.
"Yea, verily, the only ones who shall not be redeemed in the due time of the Lord, after the sufferings of his wrath."
By describing the sons of perdition, the Lord also reveals a truth that all men will be redeemed if even by 'wrath'. He also reveals that 'time' is a factor in redemption through wrath.

D&C 19:17,18
"But if they would not repent they must suffer even as I; Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink"
This scripture is the next light into 'redemption by wrath'. This scripture must be fulfilled and it will take time to execute.

I believe, outside of perdition, we will all be redeemed from the second death. For some it will be redemption by mercy, and for some, redemption by wrath. Look at D&C 76:69 that describes the redemption received by the church of the Firstborn
"These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood."

Just men made perfect through the Atonement. This is redemption by mercy. These saints will not have to endure redemption by wrath because they consistently chose the Redeemer as the answer to their faults. Once resurrected and applied to the full benefit of the Savior's sacrifice, they are immediately ready to enter God's presence. They do not have to experience redemption by wrath. They are the 'First' resurrection since their debt has already been paid.

Returning to D&C 19, the Lord explains the mystery that Endless punishment and Eternal punishment are proper names - the Lord's, - not adjectives. God's wrath is not eternal - His name is Eternal. It is 'His' punishment and it must be applied to those who did not consistently accept the Atonement - until the point that they are personally redeemed from the second death.

For those who did accept Christ from time to time - terrestial bodies, as described in D&C 76 as those 'not valiant in the testimony of Christ', the duration of redemption by wrath will be less since they partially accepted redemption by mercy. But they can't be part of the First Resurrection beacuse their redemption is not complete. They need time to suffer the demansds of justice before entering a glory. They are part of the 'second' resurrection.

Continung the same logic, the telestial bodies who did not accept Christ must suffer complete redemption by wrath and that takes longer than those who suffer it partially. They are part of 'last' resurrection because they have taken the longest path to redemption - justice.

To me this puts even greater value on the Atonement. By being 'valiant' in testimony of Jesus, I can enter the presence of God immediately, bypassing any redemption by wrath. It puts better focus onto the sufferings of Christ, who endured the redemption by wrath of all of mankind. It focuses scriptures like Alma 42:22-27

"But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God. But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice. For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved. What, do ye suppose that mercy can rob justice? I say unto you, Nay; not one whit. If so, God would cease to be God. And thus God bringeth about his great and eternal purposes, which were prepared from the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery. Therefore, O my son, whosoever will come may come and partake of the waters of life freely; and whosoever will not come the same is not compelled to come; but in the last day it shall be restored unto him according to his deeds."

None but the truly penitent are saved, meaning saved from the redemption by wrath. Truly the Atonement is the power to save. I think if I fully comprehended the difference between remdemption by mercy and how sweet it would be to instantly enter the presence of God, over the opposite, I would act differently now. The Atonement is free - milk and honey without price. Our Father is so anxious to provide a path around justice and His is the ultimate perfect way.