M
Montie_Claunch
Guest
What would be a good book to read on Mormans? I have heard a lot of conflicting things and a lot of rather bad and/or embarrassing things about them and I am wondering if they are true.
Why not start with the Book of Mormon. You can also get it for free!What would be a good book to read on Mormans? I have heard a lot of conflicting things and a lot of rather bad and/or embarrassing things about them and I am wondering if they are true.
Well, these are the things I have heard,I guess that would depend on what you are specifically wanting to learn and how much you are willing to read.
Why not start with the Book of Mormon. You can also get it for free!
O.K. but, it wouldn’t tell me how they interprete it. People take diffrent views of the same bible, well they have a few less books in theirs (except for JW I heard they really screwed the bible up).amgid
The “main” LDS church that comprises the vast majority of those who identify themselves as “Moromons” does not allow polygamy to be practiced under penalty of excommunication.Well, these are the things I have heard,
- They still pratice polygomy (outside the U.S. and inside the U.S. secretly)
sort of… Those worthy women who were faithful and obedient to the LDS scriptures but were unable to marry righteous men on earth will be given in marriage to worthy men in the next life.
- That Women can only get to heaven if they are married to a good mormon husband.
Yes. It’s called eternal progression and many of them will skirt this issue with investigators hoping to avoid the topic until one is “converted”.
- Something about becoming Gods
Therein lies the problem, LDS do not have a catechism so you have to do some looking and expect them to wave off pronouncements by their prophets as “speculation”.and I am curious if this was true or if its people lieing about them like I have seen people do with us (i.e. marian worship). Anything would be aprreciated.
Exactly. their most essential practices aren’t even mentioned in the BoM. Their missionaries like to deliver the “free” copies so that they can give their presentation to you. ( you won’t learn much doctrine from that either) One of their Apostles, Bruce R. Mconkie wrote a book called Mormon Doctrine some years ago that is about the closest thing to a catechism that they have. I think it’s pretty accurate about what they believe and why but even the LDS will tell you it’s his opinions and NOT “official” doctrine.O.K. but, it wouldn’t tell me how they interprete it. People take diffrent views of the same bible, well they have a few less books in theirs (except for JW I heard they really screwed the bible up).
Well, these are the things I have heard,
and I am curious if this was true or if its people lieing about them like I have seen people do with us (i.e. marian worship). Anything would be aprreciated.
- They still pratice polygomy (outside the U.S. and inside the U.S. secretly)
- That Women can only get to heaven if they are married to a good mormon husband.
- Something about becoming Gods
O.K. but, it wouldn’t tell me how they interprete it. People take diffrent views of the same bible, well they have a few less books in theirs (except for JW I heard they really screwed the bible up).
Well here is a major difference between LDS and Catholic. Where we can say about LDS doctrine “but my freind said…” The Catholics have a catechism. Show me in that and we’ll have something to discuss. That individual Catholics might adopt heresy is nether new nor significant.Not according to my good Catholic Friend. LDS and Catholic doctrine of Deification is nearly identical.
The Vatican Catecism: (Note: I do not know if this was contained in the Catechism prior to Vatican II)
460 The Word became flesh to make us “partakers of the divine nature”:78 "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God."79 "For the Son of God became man so that we might become God."80 "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods."81
JPII
Spirit Enables Us to Share in Divine Nature
Pope John Paul II
General Audience, May 27, 1998
- If we ask ourselves what the Holy Spirit’s purpose was in bringing about the Incarnation event, the word of God gives us a succinct reply in the Second Letter of Peter, telling us that it happened so that we might become “partakers of the divine nature” (2 Pt 1:4). “In fact”, St. Irenaeus of Lyons explains, “this is the reason why the Word became flesh and the Son of God became the Son of Man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God” (Adv. Haer. III 19, 1). St. Athanasius adopts the same line: “When the Word came upon the Blessed Virgin Mary, the Spirit entered her together with he Word; in the Spirit the Word formed a body for himself and adapted it to himself, desiring to unite all creation through himself and lead it to the Father” (Ad Serap. 1, 31). These assertions are repeated by St. Thomas: "The Only-begotten Son of God, wanting us to be partakers of his divinity, assumed our human nature so that, having become man, he might make men gods" (Opusc. 57 in festo Corp. Christi, 1), that is, partakers through grace of the divine nature.
cin.org/jp2/jp980527.html
CS LewisLuther and Theosis
ctsfw.edu/library/files/pb/1054
“It is a serious thing,” says Lewis, “to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no ‘ordinary’ people. You have never talked to a mere mortal. Nations, cultures, arts, civilisations – these are mortal, and their life is to ours as the life of a gnat. But it is immortals whome we joke with, work with, marry, snub and exploit – immortal horrors or everlasting splendours. This does not mean that we are to be perpetually solemn. We must play. But our merriment must be of that kind (and it is, in fact, the merriest kind) which exists between people who have, from the outset, taken each other seriously – no flippancy, no superiority, no presumption. And our charity must be a real and costly love, with deep feeling for the sins in spite of which we love the sinner – no mere tolerance or indulgence which parodies love as flippancy parodies merriment.”
–C. S. Lewis, From The Weight of Glory.
“will make the feeblest and filthiest of us into a god or a goddess, a dazzling, radiant, immortal creature, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine, a bright stainless mirror which reflects back to God perfectly…His own boundless power and delight and goodness”
–Counting the Cost (p. 176).
[God] said (in the Bible) that we were “gods” and He is going to make good His words. If we let Him-for we can prevent Him, if we choose-He will make the feeblest and filthiest of us into a god or goddess, a dazzling, radiant, immortal creature, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine.
–Mere Christianity
All these Church Fathers beleived in the deification of man.<Origin - Forth Coming>
<Athanaisais - Forth Coming>
<Aqious - Forth Coming>
<Agustine - Forth Coming>
<Justin Martyr - ForthComing>
Matthias Joseph ScheebenGod, says St. Peter “has given us most great and precious promises that by these you may be made partarkers of the Divine nature (2 Pet. i. 4). Startling as the words are, the teaching which we have already considered will have prepared us for them. They signify that the sonship conferred on us through Jesus Christ raises us so far above our creaturely condition, that by it we partake in the life which is proper to the Three Divine Persons in virtue of Their nature. The passage does not stand altogether alone. When our Lord prays to His Father on behalf of the apostles and all who through their word should believe in Him, “that they all many be one, as Thou, Father in Me and I in Thee, that they may be made perfect in one” (John xvii. 22, 23), His words can hardly signify less than this. If our union with God is comparable to that which unites the Father and the Son, it can only be a union bases on a share in the Divine life…The fathers of the Church from the earliest times with one consent take the apostle’s words in their literal sense. There is no question of any figurative interpretation. They do not hesitate to speak of the “deification” of man. By grace, they tell us, men become gods. (G.H. Joyce, S.J., The Catholic Doctrine of Grace, London: 1920, pp. 34, 35)
Lugwig OttIf man is to be reunited to God as his Father, God Himself must raise him up again to His side…God must again draw man up to His bosom as His child, regenerate him to new divine life, and again clothe him with the garment of His children, the splendor of His own nature and glory…this transformation of the will is essentially bound up with the inner elevation of our entire being by the grace of divine sonship and participation in the divine nature…The children of God participate as such in the divine holiness of their Father, in His very nature. (Scheeben, The Mysteries of Christianity, B. Herder Book Co.: St. Loius, pp. 615, 616, 617, 619 - emphasis mine - German first ed. 1865; English ed. 1946, translated from the 1941 German ed.)
The Church prays in the Offertory of the Holy Mass : “Grant that by the mystery of this water and wine, we may be made partakers of His divinity, who vouchsafed to become partaker of our humanity.” Similarly in the Preface of the Feast of Christ’s Ascension into Heaven : “He was assumed into Heaven in order that we might be partakers in His divinity.” Cf. D 1021.
According to 2 Peter 1, 4 the Christian is elevated to participation in the Divine nature…Again, the scriptural texts which represent justification as generation or birth from God (John 1, 12 et seq. ; 3, 5 ; 1 John 3, 1. 9 ; Tit. 3. 5 ; James 1, 18 ; 1 Peter 1, 23), indirectly teach the participation of man in the Divine nature, as generation consists in the communication of the nature of the generator to the generated.
From the scriptural texts cited, and from others (Ps. 81, 1. 6 ; John 10, 34 et seq.), the Fathers derived the teaching of the deification of man by grace (theiOis, deificatio). It is a firm conviction of the Fathers that God became man so that man might become God, that is, defied. (Dr. Lugwig Ott, Fundamentals of Catholic Dogma, p. 256 - German ed. 1952; English 1955.)
Add to this the words of St. Thomas Aquinas:The application of all this to the question of sanctifying grace will be seen more and more as we proceed, but for the present we simply assert the magnificent truth that grace is not only a positive reality in the soul, not only a reality which no created being could produce, but a reality which in itself is higher than the whole order of created things (even angelic) and is truly divine. This brings us at once to a wonderful phrase of St Peter, who says that we are made “partakers of the divine nature.” Catholic theology has ever clung to the belief that here we have no mere figure of speech but the declaration of a definite fact. We really are made to be partakers of the divine nature. It is not merely that our spiritual faculties of intellect and will establish a special likeness to God in our souls; that is true enough, but over and above this natural likeness to God a wholly supernatural quality is given to us which makes us to be of the same nature as God…St Augustine puts the matter thus: He descended that we might ascend, and “whilst retaining his own divine nature he partook of our human nature, that we whilst keeping our own nature, might become partakers of his.” St Thomas Aquinas, echoing the constant teaching of the past, declares in a passage which the Church uses for the feast of Corpus Christi: “the only-begotten Son of God, wishing to make us partakers of his own divinity, took upon himself our human nature that having become man he might make men to be gods.” And we know how the Church has enshrined this wonderful truth in one of the most beautiful of the prayers at Mass. “O God, who in creating human nature, didst marvellously ennoble it, and hast still more marvellously renewed it, grant that by the mysery of this water and wine we may be made partakers of his Godhead, who vouchsafed to become partaker of our humanity, Jesus Christ, thy Son, our Lord.” (The Teaching of the Catholic Church, edited by Canon George D. Smith, 1960, volume 1, pp. 553, 554.)
“The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods.” (St. Thomas Aquinas, Philosopher, Theologian, Angelicus Doctor, BOOK: Opusculum contra errores graecorum, by order of Pope Urban IV 1261-64)
LDS. Did any of the early Christian fathers accept the possibilty of diefication of mankind in any sense? The common Evangelical would be shocked to learn that such beliefs did indeed existed among many if not most of the early Christian fathers, but most recently were comments made by notorious non-LDS scholars such as Dr.Ernst Benz who stated that:
The notorious Christian author C.S. Lewis recently wrote that:“One can think what one wants of this doctrine of progressive deification, but one thing is certain: with this anthropology Joseph Smith is closer to the view of man held by the Ancient Church than the precursors of the Augustinian doctrine of original sin were, who considered the thought of such a substantial connection between God and man as the heresy, par excellence.” [Benz, E.W., “Imago Dei: Man in the Image of God”, in Madsen, T.G., ed., Reflections on Mormonism: Judaeo-Christian Parallels, pp. 215-216.]
“The command “Be ye perfect” is not idealistic gas. Nor is it a command to do the impossible. He is going to make us into creatures that can obey that command. He said (in the Bible) that we were “gods” and He is going to make good His words. If we let Him–for we can prevent Him, if we choose --He will make the feeblest and filthiest of us into a god or goddess, dazzling, radiant, immortal creature, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine, a bright stainless mirror which reflects back to God perfectly (though, of course, on a smaller scale) His own boundless power and delight and goodness. The process will be long and in parts very painful; but that is what we are in for. Nothing less. He meant what He said.”(Lewis, Mere Christianity, pp. 174-75.)
Of course Lewis is referring to Christ’s words “Ye are Gods” when he says “he meant what he said!”
“we have not been made gods from the beginning, but at first merely men, then at length gods…” [Irenaeus, Against Heresies 4:38:4, in ANF 1:522.]
Do we cast blame on him because we were not made gods from the beginning, but were at first created merely as men, and then later as gods? Although God has adopted this course out of his pure benevolence, that no one may charge him with discrimination or stinginess, he declares, “I have said, ye are gods; and all of you are sons of the Most High.” … For it was necessary at first that nature be exhibited, then after that what was mortal would be conquered and swallowed up in immortality."(Irenaeus, Against Heresies,4.38. Cp. 4.11)
Origen claimed that God “will be ‘all’ in each individual in this way: when all which any rational understanding, cleansed from the dregs of every sort of vice, and with every cloud of wickedness completely swept away, can either feel, or understand, or think, will be wholly God…” [Origen, De Principiis 3:6:3, in ANF 4:345.]
Saint Clement of Alexandria wrote:“Every one who participates in anything, is unquestionably of one essence and nature with him who is partaker of the same thing” [Origen, De Principiis 4:1:36, in ANF 4:381.]
“Yea, I say, the Word of God became a man so that you might learn from a man how to become a GOD”. (Clement of Alexandria, Exhortation to the Greeks, 1)
Saint Justin Martyr said that men“if one knows himself, he will know God, and knowing God will become like God… His is beauty, true beauty, for it is God, and that man becomes a god, since God wills it. So Heraclitus was right when he said, ‘Men are gods, and GODS are men.’”(Clement of Alexandria, The Instructor, 3.1 See also Clement, Stromateis, 23).
Saint Athanasius who was argueably the founder of the Trinity doctrine stated that:“made like God, free from suffering and death,” and that they are thus deemed worthy of becoming GODS and of having power to become sons of the highest." (Justin Martyr, Dialogue with Trypho, 124)
Saint Augustine, the greatest of all Christian fathers stated that:**“The Word was made flesh in order that we might be enabled to be made GODS… Just as the Lord, putting on the body, became a man, so also we men are both deified through his flesh,and henceforth inherit everlasting life.”(Athanasius, Against the Arians, 1.39, 3.34.)and that “He became man that we might be made divine”(Athanasius, De Inc., 54.) **
And you can’t forget the current Catechism!But he himself that justifies also deifies, for by justifying he makes sons of God. ‘For he has given them power to become the sons of God’ [John 1:12] If then we have been made sons of God, we have also been made GODS."(Augustine, On the Psalms, 50.2).
Vatican Cathecism460 The Word became flesh to make us “partakers of the divine nature”:78 "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God."79 "For the Son of God became man so that we might become God."80 "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods."81
The same way french words found their way in to the BOM and the Bible before freench was even a language.Actually, a good (but a little biased and not-very-well quoted from the ECF’s) piece on starting to learn about Mormons is “Are Mormons Christian?”.
And they didn’t really save the whole deification until I got converted… But from my last pair of missionaries, they do not seem to touch on it at all, but they are open to talk about it if one knows.
As a Catholic, I always understood though that partaking in the divinity of Christ is how we share in the mediatorship of Christ, the rulership of Christ, the priesthood of Christ, and so forth.
That we share these treasures of glory because of Christ, but ultimately it is Christ who is the essence of these things and without Christ, these things cannot be granted upon us.
Partaking in divinity and becoming a god are two different things, since the notion of the word ‘god’ evokes becoming an infinite eternal being which is omnipresent, etc.
The Book of Mormon, is well written prose-wise, but I still have problems linguistically on how greek words could happen to find itself into a supposed semitic (or related)-language plates.
The only time I sound good is when I stand on the shoulders of giantsI am not the best one to explain this. (maybe arieh would be)