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Difference between revisions of "Quote mining/Doctrines of Salvation/History of the Church 2:189-91:Analysis"
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* Note that the promise to Johnson is that he will live to see the gathering, and he will see the Savior come again. It does ''not'' say that he will be alive in mortality when the savior comes again. | * Note that the promise to Johnson is that he will live to see the gathering, and he will see the Savior come again. It does ''not'' say that he will be alive in mortality when the savior comes again. | ||
* William Smith's blessing prays first that he will "be purified in heart; that he may have communion with God." As this demonstrates, all such blessings are conditional, so William's failure to continue faithful in the Church makes any fulfillment of his ordination blessing moot. | * William Smith's blessing prays first that he will "be purified in heart; that he may have communion with God." As this demonstrates, all such blessings are conditional, so William's failure to continue faithful in the Church makes any fulfillment of his ordination blessing moot. | ||
− | * While William is said that he will "be preserved and remain on the earth, until Christ shall come to take vengeance on the wicked," Hyde is instead told "that he may stand on the earth and bring souls till Christ comes....from land to land and from sea to sea, and may he be like one of the three Nephites." The three Nephites were translated; they did not continue their missionary labors as simple mortals. It is thus possible that Hyde's labors are seen as continuing beyond death (e.g., see {{s|| | + | * While William is said that he will "be preserved and remain on the earth, until Christ shall come to take vengeance on the wicked," Hyde is instead told "that he may stand on the earth and bring souls till Christ comes....from land to land and from sea to sea, and may he be like one of the three Nephites." The three Nephites were translated; they did not continue their missionary labors as simple mortals. It is thus possible that Hyde's labors are seen as continuing beyond death (e.g., see {{s||D&C|138|57}}, though this perspective was not available to the Saints at the time of this ordination). |
− | * If the blessings are interpreted in the critics' manner, we must recall that Latter-day Saints do not believe in [[ | + | * If the blessings are interpreted in the critics' manner, we must recall that Latter-day Saints do not believe in [[Fallibility of prophets|infallibility]] in their leaders. That later generations were willing to publish these blessings demonstrates that—contrary to what the critics conclude—the members before us saw nothing troubling or destructive of faith in them. |
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Latest revision as of 15:40, 13 April 2024
Contents |
Quote mining analysis
The quote and its use by the critic(s):
List | Actual quote | Critical use |
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* |
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Analysis
- Contrary to the critics' claims, Joseph did not ordain Luke Johnson an apostle. Nor did he ordain the other two mentioned.
- Note that the promise to Johnson is that he will live to see the gathering, and he will see the Savior come again. It does not say that he will be alive in mortality when the savior comes again.
- William Smith's blessing prays first that he will "be purified in heart; that he may have communion with God." As this demonstrates, all such blessings are conditional, so William's failure to continue faithful in the Church makes any fulfillment of his ordination blessing moot.
- While William is said that he will "be preserved and remain on the earth, until Christ shall come to take vengeance on the wicked," Hyde is instead told "that he may stand on the earth and bring souls till Christ comes....from land to land and from sea to sea, and may he be like one of the three Nephites." The three Nephites were translated; they did not continue their missionary labors as simple mortals. It is thus possible that Hyde's labors are seen as continuing beyond death (e.g., see D&C 138꞉57, though this perspective was not available to the Saints at the time of this ordination).
- If the blessings are interpreted in the critics' manner, we must recall that Latter-day Saints do not believe in infallibility in their leaders. That later generations were willing to publish these blessings demonstrates that—contrary to what the critics conclude—the members before us saw nothing troubling or destructive of faith in them.