Site talk:SS lessons/DC lesson 13
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With regard to the exegesis of verse 79 (which seems entirely plausible to me), I wonder what to make of D&C 46:13, where it says that to know Jesus Christ by the revelation of the Holy Ghost is a special gift of the spirit not given to everyone. Does this mean that entry into the Celestial Kingdom is contingent on a particular spiritual gift, not available to everyone? --Nathan Oman 03:22, 7 July 2007 (CEST)
Interesting question. What exactly is the connection between knowledge and testimony? D&C 46:13 talks about knowing that Jesus is the Son of God by power of the Holy Ghost. What does it mean to really "know" that and why might that testimony not come to everyone? I've always pretty much assumed that barring some sort of mental disability, a testimony that Jesus is the Christ would be available to just about anyone. Is that right? Makes you wonder.--Rob Fergus 02:39, 8 July 2007 (CEST)
An initial thought on the question: Verse 94 talks of those who dwell in the presence of the Father. I think, having attained a Celestial reward, we are able to see as we are seen by the Father. We have been purified through the atonement, and see as if through the Father's eyes because we have become like him. A few other scriptures to consider 1 Cor 13:12 and Moro 7:48. MJ 18:41, 13 Jun 2005 (CEST)
In addition, I've wondered how much this has to do with the physical nature of eternity. If eternity and the dwelling place of God is more than a mere 4 dimensional space, we may have a very different perspective on this mortal 4 dimensional existence once we get there. --Rob Fergus 19:26, 13 Jun 2005 (CEST)
I think that the Lord is really good and specific in his analogy of the glory of the stars. Some stars are brighter than other stars and some people will earn more glory than others in the Telestial Kingdom and I thought that was really interesting to figure out. People will earn the glory that they will work for. --Bhardle
v 16: Abel
Okay, Rob, this just got weird. I was studying some questions related to these issues just ten minutes ago, and I found myself looking at this same verse and asking this same question, and I went to come on here to post something about it, and you had just posted something on it. Let me give a little bit of interesting background/interpretation, and then let's see where discussion goes.
I was running through a series of references to "patriarchal order" in LDS Gospel Library, and I came across a talk by Theodore Burton at BYU in 1966 about the sealing ordinance. He pointed to this verse, and then set it against D&C 107, where Seth seems to be of some importance. What he pointed out--and I like it--is that Seth is set as the first in line from Adam in the patriarchal order's descent, while Abel is here set as the first in line from Adam in the Melchizedek priesthood. In other words, in the order of the Son, Abel comes immediately after Adam, while in the order of the Father, Seth comes immediately after Adam. The two sons who were at some point or another appointed to be the chosen seed are parallel father and son figures. This is perhaps highlighted by the JST for Gen 17:7, in which the Lord explains to Abraham that the people "have said that the blood of the righteous Abel was shed for sins." Abel was the son whose seed was cut off, whose eternal promises were cut short by Cain, who shed innocent blood in accomplishing the deed (a detail mentioned explicitly in this verse--D&C 84 I mean). There is something curious about Abel as the son here, just as there is something curious about Seth as the father. These two orders of the priesthood (the Melchizedek and the Patriarchal) seem to open up some interesting difficulties for thought, but they seem promising as well. --188.8.131.52 15:49, 15 Nov 2006 (UTC)
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