I read this really illuminating paper today. It provides strong evidence for Joseph Smith's prophetic gift demonstrated in the Book of Moses, and traces the theme of ascent - especially as it relates to temples - in several works of scripture and ancient extracanonical writings. I can't recommend this paper highly enough.
Ancient Affinities within the LDS Book of Enoch
Wednesday, March 13, 2013
Sunday, March 10, 2013
Isaiah 6
I have been struggling for several weeks with how to approach this chapter. Not only is there a lot of symbolism and depth to ponder here, but also sacred spiritual truths. It is both pivotal and sacred because it describes Isaiah’s theophany, or vision of God. He enters God’s presence, sees God, is purified, and forgiven of his sins. This is essentially where Isaiah’s calling and election are made sure, and where he is given his life’s mission.
There is a temptation to read this chapter allegorically. I think if we do that we may make the mistake of looking beyond the mark. Perhaps it is wise to humble ourselves as a child and exercise faith that what we read in Isaiah 6 is quite literal.
What happens in this chapter fits a broader pattern that is woven throughout the scriptures. It is an invitation to come. This same pattern plays out with Abraham, Moses, Enoch, Job, John the Revelator, Nephi, the brother of Jared, and so many others. I believe this is the bottom line of the scriptures – they teach us how to return to the Lord in a very real sense.
The message is this: “Draw near unto me and I will draw near unto you; seek me diligently and ye shall find me; ask, and ye shall receive; knock, and it shall be opened unto you” (D&C 88:63).
We can have a very personal relationship with the Lord, and one day return to His presence. Isaiah 6 testifies of this and teaches a pattern. This pattern includes:
1. Ascending a sacred mountain or temple (v.1)
2. A purification process of recognizing weaknesses and sins and seeking forgiveness (v. 5)
3. Accepting the Lord’s refining fire and cleansing (v.6).
4. Covenanting to serve the Lord (v. 8)
5. Accepting and fulfilling a mission from the Lord (v. 9)
I think it is interesting that this is the pattern of worship in LDS temples. It is the basic pattern of ascent and return to the Lord’s presence, and it plays out throughout the scriptures and in our patterns of worship. Ultimately, all of this is an invitation to each of us to return to God through the power of Christ’s purifying atonement.
For more on this, I recommend studying and pondering this talk by Dieter F. Uchtdorf. Study the sections of the Doctrine and Covenants that he highlights. A feast awaits.
There is a temptation to read this chapter allegorically. I think if we do that we may make the mistake of looking beyond the mark. Perhaps it is wise to humble ourselves as a child and exercise faith that what we read in Isaiah 6 is quite literal.
What happens in this chapter fits a broader pattern that is woven throughout the scriptures. It is an invitation to come. This same pattern plays out with Abraham, Moses, Enoch, Job, John the Revelator, Nephi, the brother of Jared, and so many others. I believe this is the bottom line of the scriptures – they teach us how to return to the Lord in a very real sense.
The message is this: “Draw near unto me and I will draw near unto you; seek me diligently and ye shall find me; ask, and ye shall receive; knock, and it shall be opened unto you” (D&C 88:63).
We can have a very personal relationship with the Lord, and one day return to His presence. Isaiah 6 testifies of this and teaches a pattern. This pattern includes:
1. Ascending a sacred mountain or temple (v.1)
2. A purification process of recognizing weaknesses and sins and seeking forgiveness (v. 5)
3. Accepting the Lord’s refining fire and cleansing (v.6).
4. Covenanting to serve the Lord (v. 8)
5. Accepting and fulfilling a mission from the Lord (v. 9)
I think it is interesting that this is the pattern of worship in LDS temples. It is the basic pattern of ascent and return to the Lord’s presence, and it plays out throughout the scriptures and in our patterns of worship. Ultimately, all of this is an invitation to each of us to return to God through the power of Christ’s purifying atonement.
For more on this, I recommend studying and pondering this talk by Dieter F. Uchtdorf. Study the sections of the Doctrine and Covenants that he highlights. A feast awaits.
Tuesday, January 15, 2013
Isaiah 5
I think this chapter is rather self-explanatory: the Lord’s people have rejected him, and so they lose His protection. In the end, however, those who truly love the Lord will come to him quickly.
Verses 1-5
These verses make the point that Israel, which is all of God’s children, has rejected Him, despite His efforts to care for them.
Verse 6
This mentions that the Lord will “rain no rain” upon His vineyard. I believe this relates to revelation. When we do not listen, and do not strive to obey, we cannot receive revelation (or “rain”), that life-giving water, from Heaven.
Verses 8-10
This speaks of those who are materialistic and seek to expand their wealth, property, and land. Ultimately, they will be left desolate.
Verses 11-12
These verses speak to those who are “light minded,” seeking party and pleasure. “Woe unto them” because their focus is on the self and indulgence. They “regard not the work of the Lord,” leaving themselves without His protection.
Verse 13
Ultimately, the people go into captivity because they do not have knowledge. I doubt this refers to any sort of worldly knowledge – there’s certainly plenty of that to be had in this day and age. Instead, they lack spiritual, saving knowledge. They are thirsty because they haven’t drunk from the well of life. Without that knowledge and living water within us, we will “dry up.”
Verses 14-25
These verses describe the end result for those who trust in worldly knowledge. Their “glory,” “pomp,” and “lofty eyes” will be brought down. They think they are wise, but call evil good and good evil. Ultimately, they will be left without “root or blossom” (v. 24).
This is another reference to the tree of life. Without wisdom (remember Wisdom’s relation to the tree of life), we cannot have that life-source within us and will spiritually wither and die. Through faith and obedience, we advance to the tree of life and are invited to partake of its fruit. That fruit gives us everlasting life. Also note the similarity to partaking of the sacrament. The sacrament means more than just taking bread and water and “remembering.” It should direct us to the true source of life, the Light and the Life.
Verses 26-30
At the end of times, the Lord will signal that it is time for gathering. Those who will gather will:
Verses 1-5
These verses make the point that Israel, which is all of God’s children, has rejected Him, despite His efforts to care for them.
Verse 6
This mentions that the Lord will “rain no rain” upon His vineyard. I believe this relates to revelation. When we do not listen, and do not strive to obey, we cannot receive revelation (or “rain”), that life-giving water, from Heaven.
Verses 8-10
This speaks of those who are materialistic and seek to expand their wealth, property, and land. Ultimately, they will be left desolate.
Verses 11-12
These verses speak to those who are “light minded,” seeking party and pleasure. “Woe unto them” because their focus is on the self and indulgence. They “regard not the work of the Lord,” leaving themselves without His protection.
Verse 13
Ultimately, the people go into captivity because they do not have knowledge. I doubt this refers to any sort of worldly knowledge – there’s certainly plenty of that to be had in this day and age. Instead, they lack spiritual, saving knowledge. They are thirsty because they haven’t drunk from the well of life. Without that knowledge and living water within us, we will “dry up.”
Verses 14-25
These verses describe the end result for those who trust in worldly knowledge. Their “glory,” “pomp,” and “lofty eyes” will be brought down. They think they are wise, but call evil good and good evil. Ultimately, they will be left without “root or blossom” (v. 24).
This is another reference to the tree of life. Without wisdom (remember Wisdom’s relation to the tree of life), we cannot have that life-source within us and will spiritually wither and die. Through faith and obedience, we advance to the tree of life and are invited to partake of its fruit. That fruit gives us everlasting life. Also note the similarity to partaking of the sacrament. The sacrament means more than just taking bread and water and “remembering.” It should direct us to the true source of life, the Light and the Life.
Verses 26-30
At the end of times, the Lord will signal that it is time for gathering. Those who will gather will:
1. Be listening. The Lord says he will “hiss.” This doesn’t seem to be a loud, overpowering signal, but one we must be listening for and be willing to hear.If we do those things, then we will be safely gathered in.
2. Come quickly. There can’t be any hesitation. Those who gather will have faith to act immediately.
Monday, January 14, 2013
A Nibble or a Feast?
Most moms can probably relate to slaving away to make a nice, nutritious, delicious meal only to have your kids pick at it and say they’re not hungry – they already filled up on sugary snacks at their friend’s house.
I don’t think our kids are the only ones who do this. Do we ever “nibble” when it comes to spirituality, excusing ourselves because we’re too busy (already filled up), tired, or not interested in what’s being served?
I’ve heard some say that even if we just read one verse of scripture a day, that’s good enough. And I have practiced this in my own life, telling myself that if my eyes even fall on a page in the Bible and maybe take in a verse, well, that’s better than nothing. When I did that I found the scriptures to be rather boring and unsatisfying. And as a friend once pointed out, it wouldn’t be much help to give a starving man a cracker and say, “Well, it’s better than nothing.”
It wasn’t until I decided to make prayer, scripture study, and communion with God a daily priority that it began to be deliciously satisfying. I’m not saying I spend hours a day doing these things, but I have worked hard to make them priorities. I am still very imperfect in this regard, but it’s amazing to me how that one little decision to reprioritize has had a huge impact. We must nourish the seed of faith, not occasionally sprinkle water over it. It should grow up into a tree of life within us (Alma 32:27-43).
I wonder how we might feel when it’s time to “return and report” if we are compelled to say, “well, I didn’t make it all the way through the scriptures or make prayer a priority, but I never missed an episode of (fill in your favorite show or sports team).” Or even, “well, I dabbled in that spiritual stuff. But I earned a bunch of degrees and had an amazing career and made lots of money.”
The scriptures are not meant to be taken lightly, or to be consumed one verse at a time, or reduced to soft platitudes we can hang on a wall. We can find real power and understanding in the scriptures if we will give it the time and effort. If there’s something you want to know, you have to pay the price of knowing it. If you decide to make this a priority, you’ll have to give up something, whether it’s sleep, a perfectly clean house, your favorite TV show, going for long runs, a book you want to read, shopping, extra hours at work, etc. Whatever you need to give up, it will be worth it.
Remember that Christ taught,
So, “drink” and “feast,” not “sip” and “nibble.” I don’t mean to sound harsh. I’m as guilty as anyone when it comes to this. It’s just that I’ve discovered for myself that there’s so much more to be had if we just put in the effort to receive.
I don’t think our kids are the only ones who do this. Do we ever “nibble” when it comes to spirituality, excusing ourselves because we’re too busy (already filled up), tired, or not interested in what’s being served?
I’ve heard some say that even if we just read one verse of scripture a day, that’s good enough. And I have practiced this in my own life, telling myself that if my eyes even fall on a page in the Bible and maybe take in a verse, well, that’s better than nothing. When I did that I found the scriptures to be rather boring and unsatisfying. And as a friend once pointed out, it wouldn’t be much help to give a starving man a cracker and say, “Well, it’s better than nothing.”
It wasn’t until I decided to make prayer, scripture study, and communion with God a daily priority that it began to be deliciously satisfying. I’m not saying I spend hours a day doing these things, but I have worked hard to make them priorities. I am still very imperfect in this regard, but it’s amazing to me how that one little decision to reprioritize has had a huge impact. We must nourish the seed of faith, not occasionally sprinkle water over it. It should grow up into a tree of life within us (Alma 32:27-43).
I wonder how we might feel when it’s time to “return and report” if we are compelled to say, “well, I didn’t make it all the way through the scriptures or make prayer a priority, but I never missed an episode of (fill in your favorite show or sports team).” Or even, “well, I dabbled in that spiritual stuff. But I earned a bunch of degrees and had an amazing career and made lots of money.”
The scriptures are not meant to be taken lightly, or to be consumed one verse at a time, or reduced to soft platitudes we can hang on a wall. We can find real power and understanding in the scriptures if we will give it the time and effort. If there’s something you want to know, you have to pay the price of knowing it. If you decide to make this a priority, you’ll have to give up something, whether it’s sleep, a perfectly clean house, your favorite TV show, going for long runs, a book you want to read, shopping, extra hours at work, etc. Whatever you need to give up, it will be worth it.
Remember that Christ taught,
Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. (John 4:14)And,
Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what you should do. (2 Nephi 32:3)
So, “drink” and “feast,” not “sip” and “nibble.” I don’t mean to sound harsh. I’m as guilty as anyone when it comes to this. It’s just that I’ve discovered for myself that there’s so much more to be had if we just put in the effort to receive.
Friday, January 11, 2013
Proverbs 7 and 8: Wisdom vs. the Harlot
In a previous post I mentioned that there are two archetypal women in the
scriptures – Wisdom, or the Queen of Heaven, and the Harlot. This struck me recently
while studying Proverbs7 and 8. Wisdom and the harlot are opposing symbols and, given that they
are feminine, they indicate our options for spiritual “rebirth.” Each of us will at some point metaphorically receive
spiritual rebirth from one or the other, and the choice is entirely ours. So we
would do well to understand these archetypes so that we can choose wisely (pun intended).
Wisdom and the Harlot are strikingly juxtaposed in several instances in the
scriptures. One of the clearest examples is in Proverbs. Proverbs 5 and 7 give
us insight into the harlot – she is enticing, flattering, she exists in
darkness, she lies in wait at every corner. Proverb 8 gives insight into Wisdom
– she stands in high places (temples), she calls unto men to seek her, she
speaks truth and excellent things, she is righteousness.
These two archetypal women lead to very different places. The harlot “hath
cast down many wounded; yea, many strong men have been slain by her. Her house
is the way to hell, going down to the chambers of death.” In fact, “None that
go unto her return again, neither take they hold of the paths of life” (Pro.
2:19). Wisdom, on the other hand, is love, gives fruit better than gold, causes
“those that love me to inherit substance; and I will fill their treasures.”
Ultimately, “whoso findeth me findeth life.”
I think, given that one of these symbols is referred to as a harlot,
there’s a tendency to view sins associated with her as sexual sins, and Proverb
7 does put it in that context. Certainly sexual sins would bring us into the
harlot’s power, but we need to think of the harlot in a broader context – she
is worldliness, pride, and selfishness. She stands as the exact opposite of
Wisdom.
And we must choose between them. So, to make the choice a bit clearer, I’ve
done a little comparison. It doesn’t really fit into neat categories, but maybe
this will help make the contrast. This is a pretty incomplete list, but should
give the general idea. I’ll probably add more to this later:
Harlot
|
Wisdom
|
|
What are her
characteristics?
|
sweet at first but bitter
in the end (Pro. 5:3-4); always shifting and distracting (5:6); worldly
attire (7:10), loud and stubborn (7:11); clamorous, simple and knows nothing
(9:13)
|
She is better than silver
and gold, more precious than rubies, nothing can be compared to her (Pro.
3:14-15); participated in earth's founding (Pro. 3:19, 8:27-31); speaks truth
(8:7); everlasting (8:23)
|
Where is she?
|
lying in wait at every
street corner (Pro. 7:12), ready to catch us (7:13);
|
in the top of high places
[temples] (Pro. 8:2), she stretches out her hand (Pro. 1:24), cries out to us
(8:1-5
|
How do we
find her?
|
lust after her (Pro.
6:25); she flatters us (7:5, 21); in the dark (7:9)
|
incline to wisdom, apply
your heart to understanding, cry for knowledge, call out for understanding,
seek her as you seek for lost treasure (Pro. 2:2-5); be generous (3:27-29);
don't be angry or argumentative (3:28); keep the commandments (4:4); love
wisdom (4:6); eschew evil (4:23-27); in the light (4:18); hearken (8:32);
fear the Lord (9:10)
|
What does she
offer us?
|
death and hell (Pro.
5:5); remorse (5:11-13); wounds and dishonor (6:33); wordly goods (7:16-17);
a false feast (9:17)
|
instruction,
understanding, justice, judgment, and equity (Pro. 1:3); knowledge and
discretion (Pro. 1:4); power to overcome temptation/deliverance from evil
(Pro. 2:1-12); deliverance from the harlot (Pro. 2:16-19); peace (Pro. 3:17);
love (8:17); durable riches and righteousness (8:18); life and favor of the
Lord (8:35); a sacramental feast (9:5)
|
What is the
end result of identifying ourselves with her?
|
slaughter (7:22, 23),
hell (7:27), death (9:18)
|
Eternal riches (Pro. 3:16);
happiness; eternal life (Pro. 3:18); fearlessness (3:24-26); inheritance of
glory (3:35); honor, crown of glory (4:9)
|
If we choose to follow God, He will give us power to “deliver thee from the
strange woman, even from the stranger which flattereth with her words” (Pro.
2:16).
This subtle but important theme is also woven throughout the Book of Mormon
(another indication of the Book’s authenticity!). For example, 1 Nephi 11:35-36
talks about the anti-wisdom (which is the harlot), identifying it as a great
and spacious building made up of the pride of the world:
And the multitude of the earth was gathered together; and I beheld that
they were in a large and spacious building, like unto the building which my
father saw. And the angel of the Lord spake unto me again, saying: Behold
the world and the wisdom thereof; yea, behold the house of Israel hath
gathered together to fight against the twelve apostles of the Lamb.* And it
came to pass that I saw and bear record, that the great and spacious building
was the pride of the world; and it fell, and the fall thereof was exceedingly
great. And the angel of the Lord spake unto me again, saying: Thus shall be the
destruction of all nations, kindreds, tongues, and people, that shall fight
against the twelve apostles of the Lamb.
Nephi further describes this “anti-wisdom” in chapter 13. If
you read through the description of the harlot from the chart above and then
read this chapter, you’ll see all of the same characteristics – enticement,
worldliness, deception, and finally, death.
1 Nephi 11
begins with Nephi’s vision of the tree of life. Remember that wisdom in Proverbs 3:18 is identified
as a tree of life and is more precious than rubies. 1 Nephi 11:9 identifies the
tree of life as being a tree that is “precious above all.” Next, Nephi asks to
know the interpretation of the tree of life, and he is shown the mother of God.
Recall wisdom’s feminine associations, and how the early Christians associated
Mary with wisdom (hence, the female Hagia Sophia – or “holy wisdom”).
1 Nephi 14
contrasts the harlot with wisdom (and note the feminine associations):
And he said unto me: Behold there are save two churches only; the one is
the church of the Lamb of God, and the other is the church of the devil;**wherefore,
whoso belongeth not to the church of the Lamb of God belongeth to that great
church, which is the mother of abominations; and she is the whore of
all the earth.
And then in 1 Nephi 15:36:
Wherefore, the wicked are rejected from the righteous, and also from that
tree of life, whose fruit is most precious and most desirable above all other
fruits; yea, and it is the greatest of all the gifts of God.
And Mosiah 8:20
…how blind and impenetrable are the understandings of the children of men;
for they will not seek wisdom, neither do they desire that she should rule over
them.
So that’s the basic outline of these two archetypes. These also
make appearances in the Book of John,
which is considered a Wisdom text (In the beginning was the Word – i.e., logos, wisdom), and in the
Book of Revelation (chp.17).
They are both “mothers” and will give us spiritual rebirth – one
to life, the other to death.
_____
*I find it really interesting that those who partake of the
wisdom of the world and gather in the large and spacious building are of the
house of Israel. Makes me wonder if this ties in to the parable of the 10
virgins.
**I doubt that the dividing line between these churches has much to do
with today’s denominational lines. Simple membership in the “right” church will
not be enough.Monday, January 7, 2013
Alma 5: More Evidence
Alma 5 is very familiar to most LDS. “Have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts? Do ye exercise faith in the redemption of him who created you? Do you look forward with an eye of faith, and view this mortal body raised in immortality, and this corruption raised in incorruption..?” Then, a few verses later, “…for 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…. Behold, my brethren, do ye suppose that such an one can 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?”
These ideas – spiritual rebirth, receiving the image of God, resurrection, holy garments, and ancient high priests like Abraham, Isaac, and Jacob – are ancient Hebrew concepts relating to the temple. They are concepts Joseph Smith could not have known about and woven so seamlessly into the Book of Mormon if he had been the author.
For some background on the ancient nature of the concepts and how they relate to one another, I recommend watching this video: Margaret Barker – Restoring Solomon’s Temple starting at about 45:30. She offers evidence from numerous ancient texts that the Hebrews at the time of Solomon’s temple (before King Josiah made radical religious changes about 600 BC) linked these concepts together.
The first Christians at the time of Christ had been waiting for a restoration of these temple-oriented doctrines. As happened during the time of King Josiah, after Christ’s ascension there was apostasy and these concepts were again lost (though the Lehites kept them, and they now exist in the Book of Mormon). These concepts and doctrines have again been restored and are available to us today in temples. How grateful we should be for the teachings of the temple. Generations have longed for their restoration.
These ideas – spiritual rebirth, receiving the image of God, resurrection, holy garments, and ancient high priests like Abraham, Isaac, and Jacob – are ancient Hebrew concepts relating to the temple. They are concepts Joseph Smith could not have known about and woven so seamlessly into the Book of Mormon if he had been the author.
For some background on the ancient nature of the concepts and how they relate to one another, I recommend watching this video: Margaret Barker – Restoring Solomon’s Temple starting at about 45:30. She offers evidence from numerous ancient texts that the Hebrews at the time of Solomon’s temple (before King Josiah made radical religious changes about 600 BC) linked these concepts together.
The first Christians at the time of Christ had been waiting for a restoration of these temple-oriented doctrines. As happened during the time of King Josiah, after Christ’s ascension there was apostasy and these concepts were again lost (though the Lehites kept them, and they now exist in the Book of Mormon). These concepts and doctrines have again been restored and are available to us today in temples. How grateful we should be for the teachings of the temple. Generations have longed for their restoration.
Temple Studies Conference
Last October, DH and I went up to Utah State University to go to a conference of the Academy for Temple Studies. I figured it was probably a once-in-a-lifetime chance for me to hear from Margaret Barker in person, and it was incredibly worthwhile (and yes, I got her autograph. Only one I've ever asked for.). Talks from the conference are now available online, and I can't recommend them highly enough - especially those by Margaret Barker and Laurence Hemming. They were absolutely fascinating.
Wednesday, January 2, 2013
Love Mommy
Veering back into the world of mommy-blogging for a moment. The kids and I had a bit of a rough afternoon, with a lot of crying, whining, and meltdowns. It was just one of those days. I went to hide in my laundry room (that's right, the kids never think to look for me in there) for a moment of peace when my four-year-old walked in and said, "Mommy, I have a surprise for you. It's a note!" Then he handed this to me:
He told me, "It says, 'Love mommy'" and gave me a huge hug and kiss on the cheek. Moments like that make it all worthwhile.
He told me, "It says, 'Love mommy'" and gave me a huge hug and kiss on the cheek. Moments like that make it all worthwhile.
Monday, December 31, 2012
Isaiah 4
The third chapter of Isaiah gave us an overview of the world’s idolatry and materialism and its resulting destruction. Isaiah 4 is the counterbalance to that, telling us of the deliverance and well-being of those who follow the Lord. This has fulfillment both in ancient Israel and in the coming last days.
Verse 1
This verse properly belongs in Chapter 3. Here, so many men have died in wars that women outnumber men. I think the ratio Isaiah mentions of 7:1 is interesting, as the number 7 is significant in gospel terms (think 7 periods of creation, we must forgive 7 times 70 times). Seven indicates eternity. I’m not sure why Isaiah chose the 7:1 ratio, but it seems significant.
Verses 2-3
These verses have several layers of meaning, but one that is clear is its tree of life imagery (branch, fruit). So, in the day when the wicked are falling in war and destruction, the tree of life (gospel, covenant, temple, Christ) becomes stronger, and the covenant people are drawn to it. We see this beginning now as the lines between good and evil become clearer. I think this also has fulfillment in the number of temples being built and the increase in temple attendance.
Ultimately, those who enjoy the “fruit of the earth” that is “excellent and comely” are they who are “escaped of Israel.” So who are the escaped of Israel? Following cross references takes us to D&C 38:31. Surrounding verses also list characteristics of those who will escape the calamities Isaiah foretells. The “escaped” will
Further, those who escape coming calamities will practice virtue and holiness. The word practice shows that this is more than a statement of belief – it is a way of life. And virtue and holiness mean more than avoiding obvious sins. Can someone be virtuous, holy, and judgmental? Or virtuous, holy, and gossipy? Or virtuous, holy, and cheats/cuts corners in business? Or virtuous, holy, and unforgiving?
That’s a high bar, and I am guilty as charged. How then, can we be “without spot and blameless”? For the “spotless” part, Alma 5 has the answer (especially verses 21 and 27). See also Alma 7:25. Because Christ shed His blood, He has power to cleanse us from the blood and sins we have on our hands. This is done through the repentance process and through covenant making (temple ordinances make reference to this).
“Blameless” indicates both that we have done our best to remain without spot, and that we have not injured others (who could then blame us). This again goes back to the point of esteeming our neighbors as ourselves. If we neither insult nor injure (or repent and repair when we do), then who will be able to blame us? Will we have any accusers at the last day?
Finally, the escaped of Israel will “treasure up wisdom.” In the ancient understanding, treasuring up wisdom meant to make temple covenants and receive saving knowledge from the Lord. From Margaret Barker:
Verse 4
Remember from the discussion of Chapter 3 that “daughters of Zion” refers not just to women, but to all of the Lord’s covenant people. So, some of the Lord’s covenant people are wicked, and the Lord will “wash away the filth” and “purge the blood” by judgment and burning. This reminds me of the parable of the ten virgins. They were all waiting for the bridegroom, they were all the Lord’s covenant people. Yet, some were unprepared. They did not have the oil in their lamps (oil symbolizing having a testimony of Christ, a covenant anointing, and being filled with the light of the Holy Spirit). Thus, they were cast out. Again, membership in a church, even regular church attendance, or acts of charity alone are not enough.
Verses 5-6
These verses describe where the escaped of Israel will be at the dawn of the millennial age. “Mount Zion” refers to a temple, and “upon every dwelling place” indicates that there will be multiple places with multiple temples where the escaped will gather. There will be some sort of cloud or light that rests on these places, and it will apparently be bright enough that it will induce fear in the unrighteous and protect the righteous from the calamities going on around them.
Precisely what this cloud/light will be is interesting. The ancient Israelites had a cloud/pillar of light with them in the wilderness. Deuteronomy 1:33 and Exodus 13:21 say that the Lord was in the cloud. Deuteronomy 4:4-5 also says that the Lord was in the fire. This pillar/cloud of light/fire seems to be the visible emanation of God’s glory. It also seems to be a veil that shields the unprepared from entering the Lord’s presence. Moses tried to prepare his people to enter, but they, like the five foolish virgins, were unwilling, afraid, and faithless (D&C 84:23-24). There’s a lot more that could be said about this, but for now I’ll just recommend reviewing these verses: God, Presence of.
With such a short chapter I thought this would be a short entry. Time to go feed my kids!
Verse 1
This verse properly belongs in Chapter 3. Here, so many men have died in wars that women outnumber men. I think the ratio Isaiah mentions of 7:1 is interesting, as the number 7 is significant in gospel terms (think 7 periods of creation, we must forgive 7 times 70 times). Seven indicates eternity. I’m not sure why Isaiah chose the 7:1 ratio, but it seems significant.
Verses 2-3
These verses have several layers of meaning, but one that is clear is its tree of life imagery (branch, fruit). So, in the day when the wicked are falling in war and destruction, the tree of life (gospel, covenant, temple, Christ) becomes stronger, and the covenant people are drawn to it. We see this beginning now as the lines between good and evil become clearer. I think this also has fulfillment in the number of temples being built and the increase in temple attendance.
Ultimately, those who enjoy the “fruit of the earth” that is “excellent and comely” are they who are “escaped of Israel.” So who are the escaped of Israel? Following cross references takes us to D&C 38:31. Surrounding verses also list characteristics of those who will escape the calamities Isaiah foretells. The “escaped” will
-esteem his brother as himself (v. 24)It looks like that Second Great Commandment is pretty important. I suspect that being a member of a church is not sufficient. Simply being baptized isn’t enough. Regularly attending church isn’t enough. Instead, the condition of one’s heart is key. To “esteem” someone as oneself indicates both how we feel about others and how we treat them. It is both a state of heart/mind and an act. We can’t just feel sorry for someone but do nothing to help. We can’t simply do acts of charity because we think it will somehow get us into heaven, but not really care for the other person’s well-being or respect them as a child of God. Charity can't be done with a sense of grudging obligation. We actually have to care about – love – others as much as we care about ourselves. This is what the escaped will do.
-practice virtue and holiness (v. 24)
-esteem his brother as himself (v. 25 – again! Must be important)
-esteem his brother as himself (v. 26 – not in those words, but that’s the point)
-esteem his brother as himself (v. 27 – again, not in those words, but that’s the point)
-treasure up wisdom (v. 30)
-be without spot and blameless (v. 31).
Further, those who escape coming calamities will practice virtue and holiness. The word practice shows that this is more than a statement of belief – it is a way of life. And virtue and holiness mean more than avoiding obvious sins. Can someone be virtuous, holy, and judgmental? Or virtuous, holy, and gossipy? Or virtuous, holy, and cheats/cuts corners in business? Or virtuous, holy, and unforgiving?
That’s a high bar, and I am guilty as charged. How then, can we be “without spot and blameless”? For the “spotless” part, Alma 5 has the answer (especially verses 21 and 27). See also Alma 7:25. Because Christ shed His blood, He has power to cleanse us from the blood and sins we have on our hands. This is done through the repentance process and through covenant making (temple ordinances make reference to this).
“Blameless” indicates both that we have done our best to remain without spot, and that we have not injured others (who could then blame us). This again goes back to the point of esteeming our neighbors as ourselves. If we neither insult nor injure (or repent and repair when we do), then who will be able to blame us? Will we have any accusers at the last day?
Finally, the escaped of Israel will “treasure up wisdom.” In the ancient understanding, treasuring up wisdom meant to make temple covenants and receive saving knowledge from the Lord. From Margaret Barker:
Enoch himself sees the secrets of heaven, how the kingdoms are divided and the actions of men weighed. The spirit of wisdom is in the Elect One who stands in the presence of God. A component of this wisdom is the name of the Son of Man, which we have assumed to be the revelation of his identity. It could easily be read as the revelation of a name, in the magical sense of a power-giving invocation, such as we find in 69.14 as the key to the cosmic oath…. The name was used before the creation, and it saved the righteous. At the close of the passage dealing with the power of the cosmic oath, there is great joy because the name of the Son of Man is revealed. (Margaret Barker, The Older Testament, 31).So, to sum, the “escaped of Israel” will love others as themselves, will avoid and repent of sin, and will make and keep covenants. They will be completely converted to the Lord, heart, might, mind and strength.
Verse 4
Remember from the discussion of Chapter 3 that “daughters of Zion” refers not just to women, but to all of the Lord’s covenant people. So, some of the Lord’s covenant people are wicked, and the Lord will “wash away the filth” and “purge the blood” by judgment and burning. This reminds me of the parable of the ten virgins. They were all waiting for the bridegroom, they were all the Lord’s covenant people. Yet, some were unprepared. They did not have the oil in their lamps (oil symbolizing having a testimony of Christ, a covenant anointing, and being filled with the light of the Holy Spirit). Thus, they were cast out. Again, membership in a church, even regular church attendance, or acts of charity alone are not enough.
Verses 5-6
These verses describe where the escaped of Israel will be at the dawn of the millennial age. “Mount Zion” refers to a temple, and “upon every dwelling place” indicates that there will be multiple places with multiple temples where the escaped will gather. There will be some sort of cloud or light that rests on these places, and it will apparently be bright enough that it will induce fear in the unrighteous and protect the righteous from the calamities going on around them.
Precisely what this cloud/light will be is interesting. The ancient Israelites had a cloud/pillar of light with them in the wilderness. Deuteronomy 1:33 and Exodus 13:21 say that the Lord was in the cloud. Deuteronomy 4:4-5 also says that the Lord was in the fire. This pillar/cloud of light/fire seems to be the visible emanation of God’s glory. It also seems to be a veil that shields the unprepared from entering the Lord’s presence. Moses tried to prepare his people to enter, but they, like the five foolish virgins, were unwilling, afraid, and faithless (D&C 84:23-24). There’s a lot more that could be said about this, but for now I’ll just recommend reviewing these verses: God, Presence of.
With such a short chapter I thought this would be a short entry. Time to go feed my kids!
Wednesday, December 19, 2012
Psalm 24
I'm jumping around here a bit, but the words of this psalm came rushing into my mind yesterday. I’ve read and heard them many times, and thought I understood the general message of this psalm. But yesterday I began to see what this psalm is really talking about (and I don’t doubt that there’s still more to learn here).
I always thought this psalm was telling us to avoid sin and repent in preparation for temple attendance. It is that and more. Verse 3 mentions ascending to the “hill of the Lord” and standing “in his holy place.” This is not just the temple. The temple may be the precursor, but this is the real ascent, the Jacob’s ladder and Enoch-type ascent. This becomes clear from verse 6: “This is the generation of them that seek him, that seek thy face.”
Who belongs to this generation that "seek him"? And who will ascend to where God is? Verse 4 answers, “He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.” This dovetails right in with Matthew 5:8: “Blessed are the pure in heart: for they shall see God.”
After I pondered that for a bit, it suddenly occurred to me that this is the principle underlying the Book of Job.
Who shall ascend into the hill of the Lord? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
He shall receive the blessing from the Lord, and righteousness from the God of his salvation. This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle.
Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, he is the King of glory. Selah.
I always thought this psalm was telling us to avoid sin and repent in preparation for temple attendance. It is that and more. Verse 3 mentions ascending to the “hill of the Lord” and standing “in his holy place.” This is not just the temple. The temple may be the precursor, but this is the real ascent, the Jacob’s ladder and Enoch-type ascent. This becomes clear from verse 6: “This is the generation of them that seek him, that seek thy face.”
Who belongs to this generation that "seek him"? And who will ascend to where God is? Verse 4 answers, “He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.” This dovetails right in with Matthew 5:8: “Blessed are the pure in heart: for they shall see God.”
After I pondered that for a bit, it suddenly occurred to me that this is the principle underlying the Book of Job.
The Book of Job
Several days ago I listened to this really insightful talk (see Mack Stirling, Job: An LDS Reading) discussing how the Book of Job is essentially an endowment ceremony. I think there’s a lot to be said for that point, but I think there’s even more to Job.
Job is a highly corrupted text, meaning that over the centuries, scribes made many errors in translation, along with some edits of their own. However, we can still get the main message of Job by considering its general sweep. Traditionally, the take-away message has been that God allows bad things to happen to good people, and that Job suffered more than just about anyone. While that’s true, taken as a whole and combined with the premise I set out in discussing Psalm 24, I believe that the Book of Job actually describes Job’s ascent to the divine presence.
I believe this because the outlines of Job’s story fit into a pattern – a pattern repeated by other prophets who have made this ascent. First, Job is described as being pure and obedient: “[Job] was perfect and upright, and one that feared God, and eschewed evil” (1:1). Next, he makes intercession for others (he has true, Christ-like charity): “Job sent and sanctified [his children], and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually” (1:5).
Third, Job loses all of his worldly possessions and even his family. This is severe testing and essentially strips Job of all worldly pride – he is truly in the dust. “He hath stripped me of my glory, and taken the crown from my head. He hath destroyed me on every side, and I am gone: and my hope hath he removed like a tree” (19:9-10 – this also relates to Adam and Christ). Interestingly, “Job” is a contraction of Hebrew words meaning “Where is Father?” That brings to mind the Savior’s cry on the cross: “My God, my God, why hast thou forsaken me?” (Matthew 27:46).
Job, too, is forsaken, crying out, “…I go whence I shall not return, even to the land of darkness and the shadow of death; A land of darkness, as darkness itself; and of the shadow of death without any order, and where the light is as darkness” (Job 10:21-22). His forsakenness here foreshadows Christ’s atonement and describes how Christ accomplished the atonement.
Next, certain “friends” (angels, I wonder?), question Job about his commitment to God. Job affirms his faith in God at each step: “Though he slay me, yet will I trust in him” (Job 13:15). After Job repeatedly affirms his faith, God speaks to Job (“Then the Lord answered Job out of the whirlwind,” 38:1). God shows Job the majesty of His creations, and then Job, recognizing his nothingness before God, repents (42:1-6). Job then sees God with his eyes (v. 5) and receives an outpouring from the Lord (“So the Lord blessed the latter end of Job more than his beginning” 42:12).
Job is a both a type of Christ and a demonstration of the path back to the Father’s presence.
Job is a highly corrupted text, meaning that over the centuries, scribes made many errors in translation, along with some edits of their own. However, we can still get the main message of Job by considering its general sweep. Traditionally, the take-away message has been that God allows bad things to happen to good people, and that Job suffered more than just about anyone. While that’s true, taken as a whole and combined with the premise I set out in discussing Psalm 24, I believe that the Book of Job actually describes Job’s ascent to the divine presence.
I believe this because the outlines of Job’s story fit into a pattern – a pattern repeated by other prophets who have made this ascent. First, Job is described as being pure and obedient: “[Job] was perfect and upright, and one that feared God, and eschewed evil” (1:1). Next, he makes intercession for others (he has true, Christ-like charity): “Job sent and sanctified [his children], and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually” (1:5).
Third, Job loses all of his worldly possessions and even his family. This is severe testing and essentially strips Job of all worldly pride – he is truly in the dust. “He hath stripped me of my glory, and taken the crown from my head. He hath destroyed me on every side, and I am gone: and my hope hath he removed like a tree” (19:9-10 – this also relates to Adam and Christ). Interestingly, “Job” is a contraction of Hebrew words meaning “Where is Father?” That brings to mind the Savior’s cry on the cross: “My God, my God, why hast thou forsaken me?” (Matthew 27:46).
Job, too, is forsaken, crying out, “…I go whence I shall not return, even to the land of darkness and the shadow of death; A land of darkness, as darkness itself; and of the shadow of death without any order, and where the light is as darkness” (Job 10:21-22). His forsakenness here foreshadows Christ’s atonement and describes how Christ accomplished the atonement.
Next, certain “friends” (angels, I wonder?), question Job about his commitment to God. Job affirms his faith in God at each step: “Though he slay me, yet will I trust in him” (Job 13:15). After Job repeatedly affirms his faith, God speaks to Job (“Then the Lord answered Job out of the whirlwind,” 38:1). God shows Job the majesty of His creations, and then Job, recognizing his nothingness before God, repents (42:1-6). Job then sees God with his eyes (v. 5) and receives an outpouring from the Lord (“So the Lord blessed the latter end of Job more than his beginning” 42:12).
Job is a both a type of Christ and a demonstration of the path back to the Father’s presence.
Isaiah 3
In this chapter Isaiah prophesies about what will become of Judah and Jerusalem (at this point, the Israelites are divided into these two kingdoms) because they have rejected the Lord, and it’s not a pretty picture.
Verse 1
This verse refers to the Israelites losing the “stay and the staff, the whole stay of bread and the whole stay of water.” I believe this refers to items that were originally in Solomon’s temple. The bread had reference to the Queen of Heaven, and under King Josiah’s reforms these were removed, along with belief in a female deity. According to Margaret Barker,
The bread and water also become sacramental. Again from Barker,
In both cases, consuming the bread and water are symbolic of consuming, or unifying, with God. God’s presence, power, and glory come into us to feed us, nourish us, and sustain life. According to Isaiah, the Israelites are rejecting this unity with God. Without this unity, they lose God’s influence, lose wisdom, and become subject to oppressors.
Verses 2-26
These verses describe what will become of Israel (and those in the last days), who reject the Lord and His covenant.
-vs. 6-7: This is totally my interpretation, but these verses may make reference to people lamenting the loss of the true covenant. The Hebrew of “I will not be an healer” could be translated as “I will not be a binder up,” with binding having covenant connotations. Essentially, Israel will have lost the power and authority to make binding covenants. Jesus Christ restored this power to his apostles (Matt. 16:19, D&C 124:93).
-v. 9: “The shew of their countenance doth witness against them.” Compare this to Alma 5:14. Speaking of countenances and the Book of Mormon, there’s an interesting ancient Mayan tradition where priests would wear the mask of a given god, thereby assuming the power of that god (if I understand correctly). Thus, when Alma asked whether you have “received His image in your countenance,” he may have been asking it in this context, essentially asking whether we had received the power of Christ within us.
-v. 10: For the most part, Isaiah uses an ancient form of Hebrew poetry called chiasmus. In this form, each poem is a reflection of itself, so it follows the pattern ABDCECDBA, with the mirror image being a bit different from the original, but making the same point. Both “ends” of the poem point to the center, which is generally Isaiah’s main point. In this chapter, that comes at verse 10, and underscores that things will be well with the righteous. Who are the righteous? Isaiah defines them as those who will “eat the fruit.” This could be pointing back to those who partake of the fruit of the tree of life, truly unifying with God, and keeping the first great commandment. These are not just people who are generally civil to others or who avoid outwardly sins. There’s something more to it. One must love God and unify with Him completely.
-v. 12: I am not settled on this yet, but I think that when it refers to “women rule over them,” it may be referring to the Israelites choosing the harlot over Wisdom. I’ll explain more in a future post. The point is, when we follow the wrong leaders, we lose the path to eternal life.
-v. 13: The Lord is always merciful! He pleads with us to follow Him! He is our advocate.
-v. 14: Ultimately, the Lord will be our judge, along with ancients. The “ancients” probably refers to those who practiced the original covenant and priesthood: think Adam, Noah, Enoch, Melchizedek. Why would they be judges? Because they were the original keepers of the vineyard that Isaiah references here. That “vineyard” included the tree of life and the true temple, but the Israelites (and others) have “eaten” (“burned” is probably a better reading here) the vineyard.
-v. 16-23: I’ve heard it suggested that “daughters of Zion” can refer to anyone who is part of the covenant, both male and female, so this may not strictly refer to women. Taken broadly, it shows that the covenant people have rejected the Lord and his Wisdom, and chosen instead materialism and worldly status (the harlot). Are we guilty of materialism? Do we derive our status and value from worldly accolades? Do we make an effort to keep up with Joneses?
-v. 24-26: Choosing the world over the Lord will have consequences. Isaiah describes it as a stink, burning, and a rent. This seems analogous to the great and spacious building. The end result is war, desolation, and societal instability – kind of describes the world we live in today. That would seem to indicate which choice we have made.
Verse 1
This verse refers to the Israelites losing the “stay and the staff, the whole stay of bread and the whole stay of water.” I believe this refers to items that were originally in Solomon’s temple. The bread had reference to the Queen of Heaven, and under King Josiah’s reforms these were removed, along with belief in a female deity. According to Margaret Barker,
The Enochic Apocalypse of Weeks, which summarizes the history of Israel without mentioning the Exodus and so is free of any Moses/Aaron/Deuteronomy influences, describes thus the changes in the time of Josiah, when the refugees in Egypt claimed that the Queen had been abandoned: ‘In the sixth week all who live in [the temple] shall become blind and the hearts of all of them shall godlessly forsake Wisdom.’ Wisdom’s first gift had been the vision which was eternal life, and this loss of vision was remembered as the significant change at the end of the first temple period. Wisdom was forsaken and vision was lost. Wisdom and her house is another recurring theme with the Bread of the Presence. This suggests it was an element in the cult [religion] of the first temple, where Melchizedek had been high priest, and Wisdom the Queen of Heaven, the patroness of Jerusalem. … The offerings to the Queen had been ‘cakes’… [used] to portray or depict her. (Barker, The Great High Priest, 91)
The bread and water also become sacramental. Again from Barker,
It has long been recognized that the Fourth Gospel [Gospel according to John] presents Jesus as Wisdom…. Thus, in the Fourth Gospel, when Jesus offers himself as the bread from heaven, in contrast to the manna which was the heavenly bread offered by Moses; this should be understood as a return to the heavenly bread by which Wisdom offered herself to her devotees and gave them eternal life. Cyril of Alexandria… said that manna was the shadow of the bread to come, the bread of angels which was spiritual and of Wisdom. This bread gave life…. Although the Bread of the Presence was food for the priests, when David took it to feed his men (1 Sam. 21:6), he pre-figured its being given to others too. (Barker, The Great High Priest, 93)
In both cases, consuming the bread and water are symbolic of consuming, or unifying, with God. God’s presence, power, and glory come into us to feed us, nourish us, and sustain life. According to Isaiah, the Israelites are rejecting this unity with God. Without this unity, they lose God’s influence, lose wisdom, and become subject to oppressors.
Verses 2-26
These verses describe what will become of Israel (and those in the last days), who reject the Lord and His covenant.
-vs. 6-7: This is totally my interpretation, but these verses may make reference to people lamenting the loss of the true covenant. The Hebrew of “I will not be an healer” could be translated as “I will not be a binder up,” with binding having covenant connotations. Essentially, Israel will have lost the power and authority to make binding covenants. Jesus Christ restored this power to his apostles (Matt. 16:19, D&C 124:93).
-v. 9: “The shew of their countenance doth witness against them.” Compare this to Alma 5:14. Speaking of countenances and the Book of Mormon, there’s an interesting ancient Mayan tradition where priests would wear the mask of a given god, thereby assuming the power of that god (if I understand correctly). Thus, when Alma asked whether you have “received His image in your countenance,” he may have been asking it in this context, essentially asking whether we had received the power of Christ within us.
-v. 10: For the most part, Isaiah uses an ancient form of Hebrew poetry called chiasmus. In this form, each poem is a reflection of itself, so it follows the pattern ABDCECDBA, with the mirror image being a bit different from the original, but making the same point. Both “ends” of the poem point to the center, which is generally Isaiah’s main point. In this chapter, that comes at verse 10, and underscores that things will be well with the righteous. Who are the righteous? Isaiah defines them as those who will “eat the fruit.” This could be pointing back to those who partake of the fruit of the tree of life, truly unifying with God, and keeping the first great commandment. These are not just people who are generally civil to others or who avoid outwardly sins. There’s something more to it. One must love God and unify with Him completely.
-v. 12: I am not settled on this yet, but I think that when it refers to “women rule over them,” it may be referring to the Israelites choosing the harlot over Wisdom. I’ll explain more in a future post. The point is, when we follow the wrong leaders, we lose the path to eternal life.
-v. 13: The Lord is always merciful! He pleads with us to follow Him! He is our advocate.
-v. 14: Ultimately, the Lord will be our judge, along with ancients. The “ancients” probably refers to those who practiced the original covenant and priesthood: think Adam, Noah, Enoch, Melchizedek. Why would they be judges? Because they were the original keepers of the vineyard that Isaiah references here. That “vineyard” included the tree of life and the true temple, but the Israelites (and others) have “eaten” (“burned” is probably a better reading here) the vineyard.
-v. 16-23: I’ve heard it suggested that “daughters of Zion” can refer to anyone who is part of the covenant, both male and female, so this may not strictly refer to women. Taken broadly, it shows that the covenant people have rejected the Lord and his Wisdom, and chosen instead materialism and worldly status (the harlot). Are we guilty of materialism? Do we derive our status and value from worldly accolades? Do we make an effort to keep up with Joneses?
-v. 24-26: Choosing the world over the Lord will have consequences. Isaiah describes it as a stink, burning, and a rent. This seems analogous to the great and spacious building. The end result is war, desolation, and societal instability – kind of describes the world we live in today. That would seem to indicate which choice we have made.
Sunday, December 16, 2012
Why Do Bad Things Happen to Good People?
9/11. The Holocaust. Sandy Hook Elementary.
The slaughter of innocents always catches us, stops us short, and makes us ponder the whys: Why would someone do such a thing? Why are humans capable of such depravity? And especially, why does God let it happen? Philosophers have debated this last question – the Problem of Evil – for millenia.
If God is omnipotent and omniscient, then does that not make Him ultimately responsible for evil? If so, then how can such a cruel being be God?
This article offers answers to that age-old question. It is rather philosophical (and long), but I recommend reading and pondering it. And if you're really pressed for time and attention, here are some important take-aways:
The slaughter of innocents always catches us, stops us short, and makes us ponder the whys: Why would someone do such a thing? Why are humans capable of such depravity? And especially, why does God let it happen? Philosophers have debated this last question – the Problem of Evil – for millenia.
If God is omnipotent and omniscient, then does that not make Him ultimately responsible for evil? If so, then how can such a cruel being be God?
This article offers answers to that age-old question. It is rather philosophical (and long), but I recommend reading and pondering it. And if you're really pressed for time and attention, here are some important take-aways:
“Even God could not bring one to joy without moral righteousness, to moral righteousness without moral freedom, or to moral freedom without an opposition in all things. With moral freedom as an essential variable in the divine equation for spiritual growth, two consequences stand out: human beings must face the possibility of genuine moral evil, and they need a Redeemer.”The sting of the shootings at Sandy Hook Elementary is still fresh. I know the depth of pain I’ve felt in my heart, and yet I don’t know a single one of the victims. I can only imagine the pain the parents and families must be feeling. May God and His angels – seen and unseen – surround and comfort them.
“Agents who are free to act for themselves have a power of self-determination that cannot be caused by God without violating free will. They possess this power of agency eternally. Thus God does not and cannot control the free action of agents—not, at least, without obliterating their identity as individuals. Indeed, perfect love could never sanction destroying a person's agency and, consequently, dissolving that person's identity.”
Tuesday, December 11, 2012
Isaiah 2
The second chapter of Isaiah continues the theme of the first chapter – it’s a clarion call to reject the ways of the world and turn fully to the Lord. This chapter also includes prophecies touching on the last days and the millennial days.
Verses 1-3
These verses look forward to a renewed temple, in contrast to the corrupt temple Isaiah talked about in chapter 1. That temple was full of sacrifice and ritual, but precious little commitment of heart. Isaiah is looking toward a new temple where the covenant (law) is taught and practiced. This temple is the mountain of the Lord. Historically, mountains were essentially temples, or places where man encountered God (think Moses on Sinai).
When the temple is restored and the ancient Abrahamic covenant renewed, people of all nations will go to the temple to be taught how to follow the Lord and walk in the path that leads back to His presence. This is precisely what happens in modern LDS temples. We make covenants and learn to walk in the Lord’s ways so that we can return to His presence.
We tend to think that the Salt Lake City temple fulfills this prophecy of a restored temple because it sits in the Rocky Mountains and these verses refer to a temple established in the top of the mountains. I believe that the Salt Lake temple partially fulfills this prophecy, but the prophecy itself is broader – it includes all temples where the everlasting covenant is being renewed, including the temple to be rebuilt someday in Jerusalem.
The renewing of this covenant is preparation for the millennium when Christ will reign, which leads us to the next verse.
Verse 4
This verse gives us a glimpse into what life will be like during the millennium. First, the Lord will judge, and this appears to be a preliminary judgment, before the final judgment day. I don’t know what the “dividing line” will be, but I suspect that those who are inclined to create rather than destroy will be welcome residents during the millennium. That’s because…
The famous words “beat swords into plowshares” and “spears into pruninghooks” indicate that tools of destruction will become tools of creation. Those who live during this time will be creators and will be at peace with others. I think the more we can become creators and peacemakers here and now, the better off we’ll be. This begs the question of what we should be creating and making peace with, but I’ll have to set that aside for now.
Verse 5
All of Isaiah is beautiful, poignant, and instructive, but if all we had was verse 5, we’d be in good shape. This is a call to walk in the light of the Lord. When we decide to walk in the light of the Lord, we are turning from sin, submitting to Lord, and partaking of His wisdom. There’s a lot packed into the concept of the Lord’s light, but I’ll have to set that aside for now as well.
Verses 6-22
In these verses, Isaiah calls us to leave behind worldly ways, and implies his main point again that we should enter into the light of the Lord. The “worldly ways” Isaiah mentions include love of money, materialism, worldly accolades (“worship the work of their own hands”), and pride (believing we have everything figured out, have nothing to learn, and are of more worth or smarter than other people).
Also, when it comes to idolatry, which Isaiah mentions often, I don’t think we should limit the definition to kneeling before a golden calf. Idolatry is anything we spend an inordinate amount of time and effort on that detracts from our fulfillment of God’s purposes.
I’m not saying we shouldn’t have hobbies or other pursuits, but maybe we should just evaluate our priorities. If we’re spending a couple hours a day on a hobby, sport, work, housecleaning, social networking etc., but can’t spare 10 minutes in prayer and studying the word of God, then where are our hearts? What are we really worshipping? All of these activities can be good and uplifting, but pursuing them to the exclusion of more important matters… well, you’ll have to evaluate that for yourself. Finding God is not difficult or time consuming, but we have to make space for Him and invite Him in by clearing some time and “mind space.” If our time is filled, our minds preoccupied, and our desires elsewhere, how can we expect to commune with God?
-v. 13-15: I believe the language Isaiah uses here (cedars of Lebanon, oaks of Bashan, high mountains, hills lifted up, high tower, and fenced wall) are references to temples, in this case, the sort of false temple that Isaiah talked about in Chapter 1.
-v. 16: Interesting footnote in this verse: “The Greek (Septuagint) version has one phrase that the Hebrew does not, and the Hebrew has one phrase that the Greek does not; but 2 Nephi 12:16 has both.” There is a bit of controversy here, but I believe the evidence is in favor of this lending credence to the Book of Mormon. See http://maxwellinstitute.byu.edu/publications/jbms/?vol=14&num=2&id=374 and http://www.jefflindsay.com/LDSFAQ/2nephi12.shtml
-v. 22: This reiterates the point of turning away from man and worldliness. Man’s “breath is in his nostrils,” things of this world are temporary and cannot save.
Verses 1-3
These verses look forward to a renewed temple, in contrast to the corrupt temple Isaiah talked about in chapter 1. That temple was full of sacrifice and ritual, but precious little commitment of heart. Isaiah is looking toward a new temple where the covenant (law) is taught and practiced. This temple is the mountain of the Lord. Historically, mountains were essentially temples, or places where man encountered God (think Moses on Sinai).
When the temple is restored and the ancient Abrahamic covenant renewed, people of all nations will go to the temple to be taught how to follow the Lord and walk in the path that leads back to His presence. This is precisely what happens in modern LDS temples. We make covenants and learn to walk in the Lord’s ways so that we can return to His presence.
We tend to think that the Salt Lake City temple fulfills this prophecy of a restored temple because it sits in the Rocky Mountains and these verses refer to a temple established in the top of the mountains. I believe that the Salt Lake temple partially fulfills this prophecy, but the prophecy itself is broader – it includes all temples where the everlasting covenant is being renewed, including the temple to be rebuilt someday in Jerusalem.
The renewing of this covenant is preparation for the millennium when Christ will reign, which leads us to the next verse.
Verse 4
This verse gives us a glimpse into what life will be like during the millennium. First, the Lord will judge, and this appears to be a preliminary judgment, before the final judgment day. I don’t know what the “dividing line” will be, but I suspect that those who are inclined to create rather than destroy will be welcome residents during the millennium. That’s because…
The famous words “beat swords into plowshares” and “spears into pruninghooks” indicate that tools of destruction will become tools of creation. Those who live during this time will be creators and will be at peace with others. I think the more we can become creators and peacemakers here and now, the better off we’ll be. This begs the question of what we should be creating and making peace with, but I’ll have to set that aside for now.
Verse 5
All of Isaiah is beautiful, poignant, and instructive, but if all we had was verse 5, we’d be in good shape. This is a call to walk in the light of the Lord. When we decide to walk in the light of the Lord, we are turning from sin, submitting to Lord, and partaking of His wisdom. There’s a lot packed into the concept of the Lord’s light, but I’ll have to set that aside for now as well.
Verses 6-22
In these verses, Isaiah calls us to leave behind worldly ways, and implies his main point again that we should enter into the light of the Lord. The “worldly ways” Isaiah mentions include love of money, materialism, worldly accolades (“worship the work of their own hands”), and pride (believing we have everything figured out, have nothing to learn, and are of more worth or smarter than other people).
Also, when it comes to idolatry, which Isaiah mentions often, I don’t think we should limit the definition to kneeling before a golden calf. Idolatry is anything we spend an inordinate amount of time and effort on that detracts from our fulfillment of God’s purposes.
I’m not saying we shouldn’t have hobbies or other pursuits, but maybe we should just evaluate our priorities. If we’re spending a couple hours a day on a hobby, sport, work, housecleaning, social networking etc., but can’t spare 10 minutes in prayer and studying the word of God, then where are our hearts? What are we really worshipping? All of these activities can be good and uplifting, but pursuing them to the exclusion of more important matters… well, you’ll have to evaluate that for yourself. Finding God is not difficult or time consuming, but we have to make space for Him and invite Him in by clearing some time and “mind space.” If our time is filled, our minds preoccupied, and our desires elsewhere, how can we expect to commune with God?
-v. 13-15: I believe the language Isaiah uses here (cedars of Lebanon, oaks of Bashan, high mountains, hills lifted up, high tower, and fenced wall) are references to temples, in this case, the sort of false temple that Isaiah talked about in Chapter 1.
-v. 16: Interesting footnote in this verse: “The Greek (Septuagint) version has one phrase that the Hebrew does not, and the Hebrew has one phrase that the Greek does not; but 2 Nephi 12:16 has both.” There is a bit of controversy here, but I believe the evidence is in favor of this lending credence to the Book of Mormon. See http://maxwellinstitute.byu.edu/publications/jbms/?vol=14&num=2&id=374 and http://www.jefflindsay.com/LDSFAQ/2nephi12.shtml
-v. 22: This reiterates the point of turning away from man and worldliness. Man’s “breath is in his nostrils,” things of this world are temporary and cannot save.
Sunday, December 9, 2012
A Little Discovery
 |
| Mountain in Wadi Sayq, Oman (Nephi 17:7) |
The only reason I know of it, despite having read the Bible, is because I’ve studied the work of Margaret Barker. But when you know what to look for, you can find this theme in many places throughout the Bible. For example,
Proverbs 3:13-15: Happy is the man that findeth WISDOM, and the man that getteth understanding… SHE is more precious than rubies: and all the things thou canst desire are not to be compared unto HER.So, the association is there, but if modern, educated readers are unlikely to pick up on and understand this theme, how much less an uneducated farm boy from upstate New York! But there it is, right in Mosiah 8:20 of the Book of Mormon (and a few other places):
Proverbs 4:5-6: Get WISDOM, get understanding: forget it not; neither decline from the words of my mouth. Forsake HER not, and SHE shall preserve thee; love HER, and SHE shall keep thee.
Matthew 11:19:…but WISDOM is justified of HER children.
O how marvelous are the works of the Lord, and how long doth he suffer with his people; yea, and how blind and impenetrable are the understandings of the children of men; for they will not seek WISDOM, neither do they desire that SHE should rule over them.Certainly there are other possible explanations, but what makes sense to me is that the ancient Israelites (pre-Josiah/600 BC), understood what and who wisdom really was. When Lehi and his family left Jerusalem in 600 BC, they carried this belief and understanding with them, and deposited these little artifacts in what we now have as the Book of Mormon.
This small discovery won’t convince anyone of the authenticity of the Book of Mormon, but it is a precious little morsel to those who already know its authenticity.
There is, however, a lot more evidence of the Book of Mormon, and much of it is set out very well in this documentary: http://journeyoffaithfilms.com/videos/watch-journey-of-faith
Wednesday, November 28, 2012
Isaiah 1
The Book of
Isaiah has a reputation for being difficult to understand. It draws on an
ancient form of Hebrew poetry, and much of it is deeply symbolic. However, Jesus Christ has commanded us to
study it: “And now, behold, I say unto you, that ye ought to search
these things. Yea, a commandment I
give unto you that ye search these things diligently; for great are the words
of Isaiah” (3 Nephi: 23:1).
Verses 1-9
-The Lord has
nourished Israel, the children of God.
-His children have forsaken the Lord and His ways
-v. 6: They have open sores that haven’t been healed with ointment. This is interesting atonement-related imagery. Oil and ointment are symbolic of Christ (more on that later). He heals our wounds and sins, but only if we let Him. This verse points out that the children of God have rejected the God who could have healed them.
- v. 7: I may be going out on a limb here, but given the reading and studying I’ve done, I think it’s likely that Isaiah is here referring to a rejection of true temple practices, including rejection of a Heavenly Mother.
Verses 10-15
-We can offer all
the sacrifices and do all the “works” we want, but they are meaningless if our
hearts aren’t truly set on the Lord. While sacrifice and ordinances are
necessary, and God has commanded them, they are insufficient to salvation. We must have charity, the pure love of Christ (1 Corinthians
13:2)
Verses 16-20
-The way to
happiness and salvation is to turn our hearts to the Lord and become as He is:
separated from evil, relieving the oppressed, helping the poor, and obeying the
Lord. As Christ submitted His will to His Father’s we should also submit
entirely. Rebellion will bring destruction.
Verses 21-31
-v. 21: There are
two archetypal women in the scriptures – Wisdom and the harlot. Wisdom is
associated with the tree of life, righteousness, and rebirth. The harlot
denotes worldliness, evil, death, and destruction. The Israelites have chosen
the harlot.
-Israel has become corrupted, mixing water with wine, ignoring the plights of others, seeking riches (sound familiar?).
-v. 25: The Lord will purify the world (and you, if you let Him), and restore things to their original, perfect state. The purification process won’t be much fun for those who remain transgressors and who forsake the Lord.
-vs. 29-30: More wisdom imagery here. Israel has rejected the true tree of life, becoming like a dying oak, withering like an unwatered garden. I believe that losing “water” is losing communication with the Lord and denying His power, revelation, and miracles.
Final Thoughts
The Israelites at
this stage kept all the outward trappings of religion, but denied God’s original
covenant, watered down their theology, justified themselves in doing wrong, and
became self-centered. They stopped believing in God’s ability to communicate
with them and reveal Himself to them. Essentially, they lost their faith in
God.
So with that, I’m
jumping into Isaiah. While I’m not a scholar and don’t speak or read Hebrew
(yet), I do love the Book of Isaiah. For several years I’ve been reading the
work of Margaret Barker, which has helped me understand more about what
Isaiah teaches. I hope this walk through Isaiah will be helpful.
A bit of groundwork first. The prophet Isaiah lived in Jerusalem roughly around 740 BC, during the reign of King Hezekiah. Solomon’s Temple had been in operation for about 300 years, and would be destroyed about 150 years later.
Understanding
this context helps us understand Isaiah. He was writing in a time when there were
massive changes going on in Israelite politics, temple practices, and theology.
He warns against rejecting the Lord and His ways. This is clear in the first chapter of Isaiah. As with much of Isaiah, this falling
away applies to the Israelites living during Isaiah’s time and to others who
have claimed to follow the Lord throughout history. It also applies to us
individually, here and now. A bit of groundwork first. The prophet Isaiah lived in Jerusalem roughly around 740 BC, during the reign of King Hezekiah. Solomon’s Temple had been in operation for about 300 years, and would be destroyed about 150 years later.
Verses 1-9
-The Lord has
nourished Israel, the children of God.-His children have forsaken the Lord and His ways
-v. 6: They have open sores that haven’t been healed with ointment. This is interesting atonement-related imagery. Oil and ointment are symbolic of Christ (more on that later). He heals our wounds and sins, but only if we let Him. This verse points out that the children of God have rejected the God who could have healed them.
- v. 7: I may be going out on a limb here, but given the reading and studying I’ve done, I think it’s likely that Isaiah is here referring to a rejection of true temple practices, including rejection of a Heavenly Mother.
Verses 10-15
-We can offer all
the sacrifices and do all the “works” we want, but they are meaningless if our
hearts aren’t truly set on the Lord. While sacrifice and ordinances are
necessary, and God has commanded them, they are insufficient to salvation. We must have charity, the pure love of Christ (1 Corinthians
13:2)
Verses 16-20
-The way to
happiness and salvation is to turn our hearts to the Lord and become as He is:
separated from evil, relieving the oppressed, helping the poor, and obeying the
Lord. As Christ submitted His will to His Father’s we should also submit
entirely. Rebellion will bring destruction.
Verses 21-31
-v. 21: There are
two archetypal women in the scriptures – Wisdom and the harlot. Wisdom is
associated with the tree of life, righteousness, and rebirth. The harlot
denotes worldliness, evil, death, and destruction. The Israelites have chosen
the harlot.-Israel has become corrupted, mixing water with wine, ignoring the plights of others, seeking riches (sound familiar?).
-v. 25: The Lord will purify the world (and you, if you let Him), and restore things to their original, perfect state. The purification process won’t be much fun for those who remain transgressors and who forsake the Lord.
-vs. 29-30: More wisdom imagery here. Israel has rejected the true tree of life, becoming like a dying oak, withering like an unwatered garden. I believe that losing “water” is losing communication with the Lord and denying His power, revelation, and miracles.
Final Thoughts
The Israelites at
this stage kept all the outward trappings of religion, but denied God’s original
covenant, watered down their theology, justified themselves in doing wrong, and
became self-centered. They stopped believing in God’s ability to communicate
with them and reveal Himself to them. Essentially, they lost their faith in
God.
Do we assume that
because we do the “outward” things like generally being nice people, going to
church on Sunday, and living what the world deems to be an upstanding life that
it will be enough? Or have we truly been
changed,
converted,
lost
desire for sin, and become like Him?
Sunday, November 25, 2012
Tree of Life
I’ll shortly be launching into a study of Isaiah. I believe a key to understanding Isaiah, and a lot of scripture, is to understand the imagery and symbolism of the tree of life. Old Testament scholar and Methodist minister Margaret Barker has done incredibly illuminating work in this area. For an introduction to her work, read her book Temple Theology. It’s a quick read and a fascinating look into the pre-Jewish religion of the ancient Israelites. And for my LDS friends, you’ll spot some knock-your-socks-off parallels to our theology and practices.One of these parallels is that this ancient Israelite religion had the temple at its center, and this temple included a tree of life (which was later transformed into the menorah). This tree of life had associations with the divine feminine, the love of God, wisdom, and salvation. These associations are summed up well in Proverbs 3:13-19:
Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand; and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.
Nephi’s vision of the tree of life expands on this in some amazing ways (that, incidentally, Joseph Smith could not have known about). To understand more about this, read this intriguing paper by Daniel Peterson (http://maxwellinstitute.byu.edu/publications/jbms/?vol=9&num=2&id=223).
Isaiah draws heavily on this imagery, and it’s easy to spot when he uses images of trees, groves, gardens, vines, oaks, etc.
That’s enough groundwork for now. More later.
That’s enough groundwork for now. More later.
Thursday, November 22, 2012
Souviens-Toi
One of my favorite hymns is one I learned while living in France, called Souviens-Toi. Unfortunately, it’s only available in the French LDS hymnal. It beautifully and simply teaches profound doctrine. It is sung to the moving, ethereal melody of Dvorak’s New World Symphony. Below is my attempt at a translation (definitely not the best since my mediocre French is more than 10 years out of use). Ponder what is being taught here. It will lead into my next post.
Souviens-toi
Souviens-toi, mon enfant: Tes parents divins
te serraient dans leurs bras, ce temps ne’st pas loin.
Aujourd’hui, tu es là, présent merveilleux,
Ton regard brille encore du reflet des cieux.
Parle-moi, mon enfant, de ces lieux bénis
Car pour toi est léger le voile d’oubli.
Souviens-toi, mon enfant des bois, des cités.
Pouvons-nous ici-bas les imaginer?
Et le ciel jusqu’au soir, est-il rose ou gris?
Le soleil attend-il la neige ou la pluie?
Conte-moi, mon enfant, la couleur des prés
Et le chant des oiseaux d’un monde oublié.
Souviens-toi, mon enfant: A l’aube des temps,
Nous étions des amis jouant dans le vent.
Puis un jour, dans la joie nous avons choisi
D’accepter du Seigneur le grand plan de vie.
Ce soir-là, mon enfant, nous avons promis
Par l’amour, par la foi, d’être réunis.
Remember, My Child
Remember, my child, your divine parents
Holding you in their arms, it wasn’t long ago.
Now you are here in the wonderful present,
Your countenance still shines with the reflection of the Heavens.
Tell me, my child, of these blessed places
Because for you the veil is light.
Remember, my child, the woods and the cities,
Can we here below imagine them?
And the evening sky, is it pink or gray?
Does the sun wait for snow or rain?
Tell me, my child, the color of the meadows
and the song of the birds of a forgotten world.
Remember, my child, at the dawn of time
We were friends playing in the wind.
Then one day, we both joyfully chose
To accept the Savior’s great plan of life
That evening, my child, we promised each other
Through love, through faith, to be reunited.
Souviens-toi
Souviens-toi, mon enfant: Tes parents divins
te serraient dans leurs bras, ce temps ne’st pas loin.
Aujourd’hui, tu es là, présent merveilleux,
Ton regard brille encore du reflet des cieux.
Parle-moi, mon enfant, de ces lieux bénis
Car pour toi est léger le voile d’oubli.
Souviens-toi, mon enfant des bois, des cités.
Pouvons-nous ici-bas les imaginer?
Et le ciel jusqu’au soir, est-il rose ou gris?
Le soleil attend-il la neige ou la pluie?
Conte-moi, mon enfant, la couleur des prés
Et le chant des oiseaux d’un monde oublié.
Souviens-toi, mon enfant: A l’aube des temps,
Nous étions des amis jouant dans le vent.
Puis un jour, dans la joie nous avons choisi
D’accepter du Seigneur le grand plan de vie.
Ce soir-là, mon enfant, nous avons promis
Par l’amour, par la foi, d’être réunis.
Remember, My Child
Remember, my child, your divine parents
Holding you in their arms, it wasn’t long ago.
Now you are here in the wonderful present,
Your countenance still shines with the reflection of the Heavens.
Tell me, my child, of these blessed places
Because for you the veil is light.
Remember, my child, the woods and the cities,
Can we here below imagine them?
And the evening sky, is it pink or gray?
Does the sun wait for snow or rain?
Tell me, my child, the color of the meadows
and the song of the birds of a forgotten world.
Remember, my child, at the dawn of time
We were friends playing in the wind.
Then one day, we both joyfully chose
To accept the Savior’s great plan of life
That evening, my child, we promised each other
Through love, through faith, to be reunited.
Wednesday, November 21, 2012
10 Minutes a Day Could Change Your Life
When I started this blog, I intended to share funny things that happened in my life, especially in the context of raising my kids. But I think this is going to go a different direction.
While I’ve been religious for most of my life, in the last six months my “religious feelings” have changed, grown, and deepened. This began when I decided to commit at least 10 minutes every morning to prayer and scripture study, and to attend the temple at least once a month. Because I do better when I track my progress, I made up a spreadsheet where I could write down what I was studying and learning. If you think it would be helpful to you, contact me and I'll email it to you.
Before long, my desire to study and pray grew, and 10 minutes a day was no longer enough. The temple once a month was no longer enough. It’s difficult to describe what this process has meant to me and changed in me, but I feel compelled to share a bit of it. But just a caution – the things I’ll share here are my thoughts and opinions, and I am solely responsible for them.
So, to begin.
It strikes me that the hymns are among the best sermons we have. We can learn a lot just from reading their titles. An interesting way to do this is to read them as poetry. See what you think:
The morning breaks
The Spirit of God
Now let us rejoice
Truth eternal
High on the mountain top
Redeemer of Israel
Israel, Israel, God is calling
Awake and arise
Come, rejoice!
Come, sing to the Lord!
What was witnessed in the Heavens?
‘Twas witnessed in the morning sky
An angel from on High
Sweet is the peace the gospel brings
I saw a mighty angel fly
What glorious scenes mine eyes behold
Awake, ye saints of God, awake!
The voice of God again is heard
While I’ve been religious for most of my life, in the last six months my “religious feelings” have changed, grown, and deepened. This began when I decided to commit at least 10 minutes every morning to prayer and scripture study, and to attend the temple at least once a month. Because I do better when I track my progress, I made up a spreadsheet where I could write down what I was studying and learning. If you think it would be helpful to you, contact me and I'll email it to you.
Before long, my desire to study and pray grew, and 10 minutes a day was no longer enough. The temple once a month was no longer enough. It’s difficult to describe what this process has meant to me and changed in me, but I feel compelled to share a bit of it. But just a caution – the things I’ll share here are my thoughts and opinions, and I am solely responsible for them.
So, to begin.
It strikes me that the hymns are among the best sermons we have. We can learn a lot just from reading their titles. An interesting way to do this is to read them as poetry. See what you think:
The morning breaks
The Spirit of God
Now let us rejoice
Truth eternal
High on the mountain top
Redeemer of Israel
Israel, Israel, God is calling
Awake and arise
Come, rejoice!
Come, sing to the Lord!
What was witnessed in the Heavens?
‘Twas witnessed in the morning sky
An angel from on High
Sweet is the peace the gospel brings
I saw a mighty angel fly
What glorious scenes mine eyes behold
Awake, ye saints of God, awake!
The voice of God again is heard
Monday, November 5, 2012
Triple Fail in Parenting
I had a triple
fail in parenting today.
Third, we doubled over in fits of giggles, sending all possibility of effective discipline, well, down the drain.
First, my mom
called to inform us that when we were over last night, my 4-year-old and his
3-year-old cousin filled up her swimming pool with gravel.
Second, as my
husband and I sat our son down to discuss the situation with him, we asked him
who he thought would have to clean the rocks out of the pool and he responded,
in all sincerity, “the guhvoment?”Third, we doubled over in fits of giggles, sending all possibility of effective discipline, well, down the drain.
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