Lesson on Repentance

Lesson on Repentance.

Create the Outline before class begins.

HP Group both a quorum of action and of learning.  To organize the group to help those in need is very important for our process of sanctification.

A. Introduction - Read a paragraph or two about the Nehor religion

As in the days of Nehor and Korihor, we live in a time not long before the advent of Jesus Christ—in our case, the time of preparation for His Second Coming. And similarly, the message of repentance is often not welcomed. Some profess that if there is a God, He makes no real demands upon us (see Alma 18:5). Others maintain that a loving God forgives all sin based on simple confession, or if there actually is a punishment for sin, “God will beat us with a few stripes, and at last we shall be saved in the kingdom of God” (2 Nephi 28:8). Others, with Korihor, deny the very existence of Christ and any such thing as sin. Their doctrine is that values, standards, and even truth are all relative. Thus, whatever one feels is right for him or her cannot be judged by others to be wrong or sinful.

On the surface such philosophies seem appealing because they give us license to indulge any appetite or desire without concern for consequences. By using the teachings of Nehor and Korihor, we can rationalize and justify anything. When prophets come crying repentance, it “throws cold water on the party.” But in reality the prophetic call should be received with joy. Without repentance, there is no real progress or improvement in life. Pretending there is no sin does not lessen its burden and pain. Suffering for sin does not by itself change anything for the better. Only repentance leads to the sunlit uplands of a better life. And, of course, only through repentance do we gain access to the atoning grace of Jesus Christ and salvation. 

Refer to the outline on board

1. Teachings of Nehor in our Day.
2. Repentance, Grace and the Atonement
3. Five Aspects of Repentance
1. The invitation to repent is an expression of love.
2. Repentance means striving to change.
3. Repentance means not only abandoning sin but also a committing to obedience.
4. Repentance requires a seriousness of purpose and a willingness to persevere, even through pain
5. Whatever the cost of repentance, it is swallowed up in the joy of forgivenes

B. Learner Readiness - {establish that we still need repentance}

Q: Do we as High Priests in the true church of Jesus Christ need the principle of repentance?  I mean, we have been baptized, we have made covenants, we go to church on Sunday and keep certain outward commandments by which we are declared worthy to go to the temple. 

Q: Do we need repentance?

Q: What do we need to repent of?

- sins of character

- internal sins

- sins contrary to the Law of the Gospel

Q:  What kind of sins are these?  Name some of them?

[look at Moroni 7, the attributes of charity;  look at Alma 7 for more attributes; Sermon on the Mount]

Q:  Is it possible to correct these things?  How is it possible?  What is required?

Q: Have we established that we still need repentance?

C: Learner Involvement

Say: Well, let's learn about repentance, but as we do so, be thinking about how each principle applies in your life right now.  I once met a good latter day saint sister that told me that she had nothing to pray to God for.  Her prayers were short.  I she was talking, I immediately thought of a dozen things that I need help with.

Section 2 - Repentance, Grace and the Atonement

Work through the Elder Christopherson quote line by line

'B' Repentance is a divine gift, and there should be a smile on our faces when we speak of it. It points us to freedom, confidence, and peace. Rather than interrupting the celebration, the gift of repentance is the cause for true celebration.


'C' Repentance exists as an option only because of the Atonement of Jesus Christ. It is His infinite sacrifice that “bringeth about means unto men that they may have faith unto repentance” (Alma 34:15). Repentance is the necessary condition, and the grace of Christ is the power by which “mercy can satisfy the demands of justice” (Alma 34:16). Our witness is this:

“We know that justification [or forgiveness of sins] through the grace of our Lord and Savior Jesus Christ is just and true;

“And we know also, that sanctification [or purification from the effects of sin] through the grace of our Lord and Savior Jesus Christ is just and true, to all those who love and serve God with all their mights, minds, and strength” 
Section 3 - Five Aspects of Repentance

(1) The invitation to repent is an expression of love.

Read D: "If we do not invite others to change or if we do not demand repentance of ourselves, we fail in a fundamental duty we owe to one another and to ourselves." 


Q: What does it mean to demand repentance of ourselves?

(2) Repentance means striving to change.

Read E: It would mock the Savior’s suffering in the Garden of Gethsemane and on the cross for us to expect that He should transform us into angelic beings with no real effort on our part. Rather, we seek His grace to complement and reward our most diligent efforts.


Q: What does it mean to seek His grace to complement our most diligent efforts?


Q: What does it mean to seek His grace to reward our most diligent efforts?


Read F: Perhaps as much as praying for mercy, we should pray for time and opportunity to work and strive and overcome. Surely the Lord smiles upon one who desires to come to judgment worthily, who resolutely labors day by day to replace weakness with strength.
 Q: Do any of you have experiences praying for time and opportunity to work, strive and overcome?



Q: what happens when we pray for time and opportunity?  What are we wanting? (We want that particular sin to no longer have affect in our lives)
Example of February 2.  Everything was going wrong.  I recognized it and choose not get all worked up.


I prayed for opportunity the night before.  This a minor example but it will suffice.


1. Out to lunch with Daughter, having major problems with roommates.  Just listened with patience.
2. Foot needs an operation
3. 6:15, no answer from my wife regarding going to the temple that night.
4. Wife calls at 6:45 saying she want to go.  I am driving and turn around.  We get to the temple late.  I make a choice not to be bothered.
5. Forgot may cell phone.  But found after driving all the way back to the temple.
6. T-mobile example 



Q: What does it mean to labor day by day to replace weaknesses with strengths?


Q: Why would we want to do this?


Q: After we have the outward manifestations of repentance down in our lives what do we begin to work on?



Read G: Real repentance, real change may require repeated attempts, but there is something refining and holy in such striving.

I have come to the conclusion that whatever sins or weaknesses that we continue to repeat and have not overcome will require more assistance and grace than previously realized or understood.  What changes to do we need to make in our personal plan to discontinue our recidivisim?


(3) Repentance means not only abandoning sin but also a committing to obedience

Read H - For our turning to the Lord to be complete, it must include nothing less than a covenant of obedience to Him. We often speak of this covenant as the baptismal covenant since it is witnessed by being baptized in water… Without this covenant, repentance remains incomplete and the remission of sins unattained.

(4) Repentance requires a seriousness of purpose and a willingness to persevere, even through pain

I - Attempts to create a list of specific steps of repentance may be helpful to some, but it may also lead to a mechanical, check-off-the-boxes approach with no real feeling or change. True repentance is not superficial. The Lord gives two overarching requirements: “By this ye may know if a man repenteth of his sins—behold, he will confess them and forsake them” (D&C 58:43).

(5) Whatever the cost of repentance, it is swallowed up in the joy of forgiveness

 President Boyd K. Packer provided this analogy:

“In April of 1847, Brigham Young led the first company of pioneers out of Winter Quarters. At that same time, 1,600 miles [2,575 km] to the west the pathetic survivors of the Donner Party straggled down the slopes of the Sierra Nevada Mountains into the Sacramento Valley.

“They had spent the ferocious winter trapped in the snowdrifts below the summit. That any survived the days and weeks and months of starvation and indescribable suffering is almost beyond belief.

“Among them was fifteen-year-old John Breen. On the night of April 24 he walked into Johnson’s Ranch. Years later John wrote:

“‘It was long after dark when we got to Johnson’s Ranch, so the first time I saw it was early in the morning. The weather was fine, the ground was covered with green grass, the birds were singing from the tops of the trees, and the journey was over. I could scarcely believe that I was alive.

“‘The scene that I saw that morning seems to be photographed on my mind. Most of the incidents are gone from memory, but I can always see the camp near Johnson’s Ranch.’”

Said President Packer: “At first I was very puzzled by his statement that ‘most of the incidents are gone from memory.’ How could long months of incredible suffering and sorrow ever be gone from his mind? How could that brutal dark winter be replaced with one brilliant morning?

“On further reflection I decided it was not puzzling at all. I have seen something similar happen to people I have known. I have seen some who have spent a long winter of guilt and spiritual starvation emerge into the morning of forgiveness. When morning came, they learned this:

“‘Behold, he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more’ [D&C 58:42].”⁴

Conclusion


The divine gift of repentance is the key to happiness here and hereafter


Other ideas:

Alma 38:13 Do not ^apray as the Zoramites do, for ye have seen that they pray to be heard of men, and to be praised for their wisdom.

 14 Do not say: O God, I thank thee that we are ^abetter than our brethren; but rather say: O Lord, forgive my ^bunworthiness, and remember my brethren in mercy—yea, acknowledge your unworthiness before God at all times.

Q: Is there an underlying attitude that Alma is teaching Shiblon to have?

Q: Are we unworthy before God or worthy?

Q: If we are worthy before God, why does Alma tell his returned missionary son to pray this way?

Other Questions if there is time Divine forgiveness and healing flow quite naturally to such a soul, for indeed “virtue loveth virtue; light cleaveth unto light; [and] mercy hath compassion on mercy and claimeth her own” (D&C 88:40).

Q: Why does divine forgiveness and healing flow quite naturally to person who striving to make real change, attempting repeatedly after each failure?


Q: Can mercy and healing flow to us who are long time members of the church?  Do we need this or are we perfect?


Q: Is there an underlying attitude humble follower of Christ possesses?

What is Wickedness According to Alma?

As I read the Book of Mormon over and over again, I come up with new insights. Today, I was reading Alma 6. Here, in verse 3, we are told that those who did not repent of their wickedness were blotted out and not numbered among the righteous. Here's the verse in full:

And it also came to pass that whosoever did belong to the church that did not
repent of their wickedness and humble themselves before God—I mean those who
were lifted up in the pride of their hearts—the same were rejected, and their
names were blotted out, that their names were not numbered among those of the
righteous.

I asked myself, how does Alma define wickedness? What is his criteria? I went back a chapter and found where Alma was using the word 'wicked' or 'wickedness'.  Alma tells the people in Alma 5:56-57 the following:

And finally, all ye that will persist in your wickedness, I say unto you that these are they who shall be hewn down and cast into the fire except they speedily repent.

And now I say unto you, all you that are desirous to follow the voice of the good shepherd, come ye out from the wicked, and be ye separate, and touch not their unclean things; and behold, their names shall be blotted out, that the names of the wicked shall not be numbered among the names of the righteous, that the word of God may be fulfilled, which saith: The names of the wicked shall not be mingled with the names of my people;

This particular group of members of the church in Zarahemla were behaving so bad that Alma chose to use the above words!  What in particular were some of these members doing that Alma called wicked? Do the scriptures actually say anything specific? I went back a few verses in Alma 5 to find out. Alma does get specific! Here's verses 53 - 55:

And now my beloved brethren, I say unto you, can ye withstand these sayings; yea, can ye lay aside these things, and trample the Holy One under your feet; yea, can ye be puffed up in the pride of your hearts; yea, will ye still persist in the wearing of costly apparel and setting your hearts upon the vain things of the world, upon your riches?

Yea, will ye persist in supposing that ye are better one than another; yea, will ye persist in the persecution of your brethren, who humble themselves and do walk after the holy order of God, wherewith they have been brought into this church, having been sanctified by the Holy Spirit, and they do bring forth works which are meet for repentance—

Yea, and will you persist in turning your backs upon the poor, and the needy, and in withholding your substance from them?

In verse 53, Alma asks the members whether they, after explaining their sins, will continue to avoid the issues at hand. As they 'lay aside these things', they 'trample the Holy One under their feet'. This must mean that there are certain things that a believer cannot do - things that are so contrary to true discipleship, that if you do them it's as if you trample the Holy One under your feet!  He then outlines what trampling the Holy One means:

1. Puffed up in the pride of your hearts
2. Wearing costly apparel
3. Setting their hearts on the vain things of the world
4. Setting their hearts on their riches
5. Supposing that they are better one than another
6. Persecuting their brethren (who humble themselves and walk after the holy order of God).

In item 6 of the outline above, Alma introduces another group of members.  The contrast is stark and real. This other group of members are bringing forth works which are meet for repentance.  They have been sanctified by the Holy Spirit.  They have caught the vision of what it means to be a saint.  The 'wicked' group can't grasp this happiness.  It looks foolish to them and they fight against it (persecute their brethren).

7. Turning their backs upon the poor, the needy and withholding their substance from them.

Alma calls these things 'persisting in your wickedness' in verse 56.  Is there a message for our day as members of Christ's true church.  I'll let you decide.

I changed my mind.  The message is obviously the same for our day.  One problem (that is really hard for us to see) is that when we are puffed up in pride we don't think we are (see Alma 26:21).  When we can afford really nice things (costly apparel being the metaphor), we don't think twice about how it effects our discipleship.  Are we laying aside the temporal doctrine of Christ?  When our goal is to obtain riches and get the things of the world, do we do it for the right reasons (see Jacob 2:19)?  If we have riches, do we quietly or not so quietly believe that somehow we are better than those who are struggling?  When these things are brought to our attention do we resist, discounting the person telling us of the doctrinal inconsistency that we might be living?  The resisters of the past would say 'away with him!  He has a devil!'  Do we inadvertently withhold our substance the poor and needy by having so much debt that we can barely give or by diverting our funds into whatever (investments or toys) so its as if we are turning our backs upon them, walking by them and noticing them not (see Mormon 8:39)?  Could we be mocking the poor just by 'adorning ourselves with costly apparel (again, a metaphor)'?  As we 'lay these things aside' do we 'trample' the Savior under our feet?  To 'lay these things aside' means to not want to think about them.  It means to avoid these weightier matters and focus on other lighter things.

These are questions I have mostly for myself.  It takes time for me to shift my thinking to Book of Mormon thinking.  It feels like I am going against everything I was modeled and taught.   I remind myself that ways of God are considered foolish to the natural man (see Alma 26:21)  and that gives me courage to persist in practicing my discipleship. The promise is happiness (see 2 Nephi 9: 42-43).

Devil's Dilemma: Socialism vs. Capitalism

I think there are more than two general choices (unbridled capitalism on the one side and forced redistribution of wealth and government ownership of key industries on the other side).  What is the third and fourth choice?  Putting that aside, I agree that teaching children something different is the answer.  But, that is based on the choice society makes.  Right now we teach children(mostly through our modeling but by instruction) that they are on their own, if you can compete well you, individually will win,  the greater the  genius, the greater individual financial rewards, the greater personal management, the greater individual financial rewards, the more strength and physical skill, the greater individual rewards, etc., etc.  If we could teach the children(as a new choice) that each person's individual prosperity (based on his or her talents) should be used to benefit the village or society as a whole, a collaborative yet hard working society could be created.  But, I haven't decide if the lure of self-interest can be replaced by good desires for one's fellowman.  That is the question.  But, if it was taught and modeled from a child's youth could it work?

Dad

-----Original Message-----

From: JAMES NEPHI NELSON [mailto:j.n.nelson@utah.edu]

Sent: Monday, February 06, 2012 3:07 PM

To: Nelson, Scott R.

Subject: RE: Interesting Article

Yeah, I have been seeing a lot of statistics about the distance between the classes is increasing.  CEOs are making more money while the normal grunt employees are making less and less.   I think this is going to become a bigger and bigger problem if it continues.  Distribution of wealth problem should be solved by the wealthy trickling down their money but in this day they are keeping it to themselves, probably because they are scared of losing it in this economy. 

The solution I think can go either way, which would either be head towards socialism or keep to the capitalism roots.  The in between our country is currently in isn't working.   I am not sure what is better, and I personally would rather go for the more capitalism approach, with small government and minimum regulation to the private sector.  But I do not think this will work for the future.  The problem comes down to as one of my professors put it, "being born in the cage of capitalism."  So socialism may be the escape for the next generation but this transition has to happen slowly starting with shaping children with how socialism works.

The answer to your original question is that people are willing to pay more.  Price=how much the customer is willing to pay

James

________________________________________

From: Nelson, Scott R. [srnelson@visionbankcard.net]

Sent: Wednesday, February 01, 2012 3:54 PM

To: JAMES NEPHI NELSON

Subject: RE: Interesting Article

Isn't it interesting that a high priced car in 1963 was only $47,000 in 2010 dollars.  But now a high priced car is in the 70's or higher.  Have cars gotten more expensive or are we just willing to pay more?

Dad

-----Original Message-----

From: JAMES NEPHI NELSON [mailto:j.n.nelson@utah.edu]

Sent: Wednesday, February 01, 2012 12:34 PM

To: Nelson, Scott R.

Subject: RE: Interesting Article

Interesting, but what is the actual cause.  The article is making a correlation between if you have morals then you have money.  Could is be that if you have money then you have morals.  Or even morals and money are caused by a third unknown variable.  I expect the third variable to be education, which the article did briefly mentioned.

James

________________________________________

From: Nelson, Scott R. [srnelson@visionbankcard.net]

Sent: Wednesday, February 01, 2012 10:08 AM

To: Karen Nelson; steven.nelson@aggiemail.usu.edu; JAMES NEPHI NELSON; nelsonjonathanscott@gmail.com; nelson.saralogan@gmail.com

Subject: Interesting Article

It seems like a good set of values is found in the upper 20% of society.  A very interesting article.

Scott

http://www.nytimes.com/2012/01/31/opinion/brooks-the-great-divorce.html?src=me&ref=general

Lesson on the Priesthood

Fifth Sunday Lesson - Dallin Oaks - Priesthood Talk

• Introduction - I have been asked to give the 5th Sunday lesson  Healing the Sick and Priesthood Power. Story when I was a deacon, 
• I may have been misinformed.
• And harboring misunderstandings about priesthood blessings
• Elder Oaks, clarifies common misperceptions throughout the his talk
• Q: Before we look at what Elder Oakes says in his talk, do any of you have questions about priesthood blessings that we might use Elder Oakes' talk to find the answer?
• Q: What are our fears about giving a blessings?
  
  •  a feeling of general unworthiness
  • we won't hear the promptings
  • no healing occurs
  • expectations of others present
• Before we begin, let me summarize on the board how Elder Oaks structures in discourse on Priesthood Blessings
• Different ways of healing
• Medical, Alternative Medicine, etc.
• Prayers of Faith
• Priesthood Blessings
• Priesthood Blessings
• Write: Five Parts to use priesthood authority to bless the sick (leave blank for now)
• __________ the annointing
• __________ the sealing of the Annointing
• __________ Faith
• __________ the words of the blessing
• __________ the will of the Lord
• Leave blank and say: E. O. says that one of these is not essential.  We will get back to this in a few minutes.
• Read: A [let's start with E.O.'s introduction to his talk:]
• In these times of worldwide turmoil, more and more persons of faith are turning to the Lord for blessings of comfort and healing. I wish to speak to this audience of priesthood holders about healing the sick—by medical science, by prayers of faith, and by priesthood blessings.
• 
  
• Section 1 - best available scientific knowledge and techniques
• Say: E.O. breaks down his talk into three sections (see board).  We will spend most of our time on part 3, healing blessings involving the power of the priesthood
• EO says:  Latter-day Saints believe in applying the best available scientific knowledge and techniques. We use nutrition, exercise, and other practices to preserve health, and we enlist the help of healing practitioners, such as physicians and surgeons, to restore health.
• Who has 'B'?
• The use of medical science is not at odds with our prayers of faith and our reliance on priesthood blessings. When a person requested a priesthood blessing, Brigham Young would ask, “Have you used any remedies?” To those who said no because “we wish the Elders to lay hands upon us, and we have faith that we shall be healed,” President Young replied: “That is very inconsistent according to my faith. If we are sick, and ask the Lord to heal us, and to do all for us that is necessary to be done, according to my understanding of the Gospel of salvation, I might as well ask the Lord to cause my wheat and corn to grow, without my plowing the ground and casting in the seed. It appears consistent to me to apply every remedy that comes within the range of my knowledge, and [then] to ask my Father in Heaven … to sanctify that application to the healing of my body.” ¹
• Q: Does it depend on the economic resources and the geographic location of the individual on the amount medical science each of us have at our disposal?
• Q: If a person had go into 10s of thousands or even 100s of thousands into debt, might that change the amount of access a person has to medical science?
• Section 2 - the prayer of faith [ask if there are any questions or comments as I have brought Part II in the opening exercise spiritual thought]
• Read this during lesson: "We know that the prayer of faith, uttered alone or in our homes or places of worship, can be effective to heal the sick. Many scriptures refer to the power of faith in the healing of an individual. 
• Tell a story about a brother in a previous ward, when a story was told of a christian believer having a miraculous experience because of his faith in Christ. 
• Tell about the experience 
• He was incredulous that this miracle could occur, thinking that only LDS could have miracles happen to them.
• Elder Dallin H. Oaks in a talk given in April 2010 said the following:
• Truly, as the Book of Mormon teaches, God “manifesteth himself unto all those who believe in him, by the power of the Holy Ghost; yea, unto every nation, kindred, tongue, and people, working mighty miracles … among the children of men according to their faith” (2 Nephi 26:13).
• Luke 9:49-50 says:  49 ¶And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. 50 And Jesus said unto him, Forbid him not: for he that is not against us is ^afor us.
• Section 3 - healing blessing involving the power of the priesthood
• Read: EO wanted to concentrate his remarks on healing blessings involving the power of the priesthood.
• Who can guess what five parts to use priesthood authority are?
• Read : Who has 'C'
• There are five parts to the use of priesthood authority to bless the sick: (1) the anointing, (2) the sealing of the anointing, (3) faith, (4) the words of the blessing, and (5) the will of the Lord.
• Write: each part on the BOARD.
• Say: Regarding 'the words of the blessing EO says this later in his talk':  Who had 'D'
• Another part of a priesthood blessing is the words of blessing spoken by the elder after he seals the anointing. These words can be very important, but their content is not essential and they are not recorded on the records of the Church. In some priesthood blessings—like a patriarchal blessing—the words spoken are the essence of the blessing. But in a healing blessing it is the other parts of the blessing—the anointing, the sealing, faith, and the will of the Lord—that are the essential elements.
• Q: How might this counsel help with some of our fears and concerns about giving a priesthood blessing?
• Let's go back to Part 1, the anointing
• Q: Why do anoint the sick with oil?
• Now, let's look at Part 2, the sealing of the anointing
• Who has 'E'
• When someone has been anointed by the authority of the Melchizedek Priesthood, the anointing is sealed by that same authority. To seal something means to affirm it, to make it binding for its intended purpose. When elders anoint a sick person and seal the anointing, they open the windows of heaven for the Lord to pour forth the blessing He wills for the person afflicted.
• Q: Why do we seal the anointing?
• Who has 'F'
• President Brigham Young taught: “When I lay hands on the sick, I expect the healing power and influence of God to pass through me to the patient, and the disease to give way. … When we are prepared, when we are holy vessels before the Lord, a stream of power from the Almighty can pass through the tabernacle of the administrator to the system of the patient, and the sick are made whole.” ⁹
• Ask Brother Cooper to comment on this idea of 'a stream of power'.
• Now let's talk about faith which is (Part 3) as a part of the Priesthood blessing
• Who has 'G'? In a notable talk on administering to the sick, President Spencer W. Kimball said: “The need of faith is often underestimated. The ill one and the family often seem to depend wholly on the power of the priesthood and the gift of healing that they hope the administering brethren may have, whereas the greater responsibility is with him who is blessed. … The major element is the faith of the individual when that person is conscious and accountable. ‘Thy faith hath made thee whole’ [Matthew 9:22] was repeated so often by the Master that it almost became a chorus.” 
• Q: Does this statement help answer any of our fears and concerns we have listed?
• Who has 'H'
• President Kimball even suggested that “too frequent administrations may be an indication of lack of faith or of the ill one trying to pass the responsibility for faith development to the elders rather than self.” He told about a faithful sister who received a priesthood blessing. When asked the next day if she wished to be administered to again, she replied: “No, I have been anointed and administered to. The ordinance has been performed. It is up to me now to claim my blessing through my faith. 
• Let's go back to the Part 4, the words of the blessings.  Who has I?
• Ideally, the elder who officiates will be so in tune with the Spirit of the Lord that he will know and declare the will of the Lord in the words of the blessing. Brigham Young taught priesthood holders, “It is your privilege and duty to live so that you know when the word of the Lord is spoken to you and when the mind of the Lord is revealed to you.” ¹³When that happens, the spoken blessing is fulfilled literally and miraculously. 
• 
  
• Who has 'J' On some choice occasions I have experienced that certainty of inspiration in a healing blessing and have known that what I was saying was the will of the Lord. However, like most who officiate in healing blessings, I have often struggled with uncertainty on the words I should say. For a variety of causes, every elder experiences increases and decreases in his level of sensitivity to the promptings of the Spirit. Every elder who gives a blessing is subject to influence by what he desires for the person afflicted. Each of these and other mortal imperfections can influence the words we speak.
• How does this statement help us with our fears and concerns about giving priesthood blessings?
• Who has 'K' :Fortunately, the words spoken in a healing blessing are not essential to its healing effect. If faith is sufficient and if the Lord wills it, the afflicted person will be healed or blessed whether the officiator speaks those words or not. Conversely, if the officiator yields to personal desire or inexperience and gives commands or words of blessing in excess of what the Lord chooses to bestow according to the faith of the individual, those words will not be fulfilled. Consequently, brethren, no elder should ever hesitate to participate in a healing blessing because of fear that he will not know what to say. The words spoken in a healing blessing can edify and energize the faith of those who hear them, but the effect of the blessing is dependent upon faith and the Lord’s will, not upon the words spoken by the elder who officiated.
• The final part of the Priesthood Blessing is the will of the Lord.
• Read: Young men and older men, please take special note of what I will say now. As we exercise the undoubted power of the priesthood of God and as we treasure His promise that He will hear and answer the prayer of faith, we must always remember that faith and the healing power of the priesthood cannot produce a result contrary to the will of Him whose priesthood it is. This principle is taught in the revelation directing that the elders of the Church shall lay their hands upon the sick. The Lord’s promise is that “he that hath faith in me to be healed,and is not appointed unto death, shall be healed” (D&C 42:48; emphasis added). Similarly, in another modern revelation the Lord declares that when one “asketh according to the will of God … it is done even as he asketh” (D&C 46:30).
• If there is time, ask for any comments.

Conclusion:  I learned a lot preparing this lessons.  Some of may fears and concerns have lessened.   I learned that we cannot force what we want to happen in blessing.  That teaches me to be more open to promptings and to say less in the words of the blessing part if no promptings come.  

Before I give a blessing, if there is time and perhaps we should make time. I pray and mediate, centering myself.  I, with real intent, cast off all my fears.  When I do this, the promptings of the 

Spirit come to mind and I am satisfied that the blessing is from God.

Amen.

The Cause of Amalickiah's Dissension - Part 2

In our previous discussion (Part 1) Helaman and his brethren went around the land prescribing rules and order (regulation) for the church.  What they were preaching offending a segment of church members.  These members were proud and exceedingly rich and would not walk uprightly before God.(see Alma 45:24)

As we move into in Alma, chapter 46, this dissension evolves into an all out battle.  The dissenters got so angry that they wanted to kill their brethren.  Why?  We don't have enough information to know exactly what their gripe was but it looks like two opposing paradigms are clashing.  As I think about the opposing paradigms, I make the following observations.

1. Both paradigms have large followings.  
2. The rich church members, that are proud, prefer one paradigm.
3. The balance prefers what is being preached by Helaman and the brethren.
4. Helaman is preaching what his father preached.(see Alma 31:5)
5. Alma, Helaman's father, preached hard doctrine against the rich that are proud.
6. One of Alma's definitions of walking in the pride of one's heart was the wearing of fine twine apparel, thus making a mock of their brethren.(see Alma 5:53,55)
7. Alma preached that the true temporal tenet of Christ's gospel was living in equality, voluntarily giving of one's surplus to the priests to be redistributed to those in need. He taught what his father taught. (See Mosiah 18:27-29)
8. This doctrine clashes with the 'I earned it and do what I want with it - and I am surely not going to give it away!' doctrine of the world.(see Alma 30:28)
9. A Christian in 73 B.C. not wanting to live this doctrine yet wanted to be a member of the church for all other reasons, good and bad, ended up having their 'I'm a member in good standing' paradigm put into question because of Helaman's preaching of the word in its purity.(see Alma 45:23)
10. A good way to get rid of the offending doctrine is to either kill off the other group or establish a king to take charge and change the religious laws of the country.(see Alma 46:1-2)

It appears to me that church had great influence in Nephite government.  Perhaps, at this time a majority of the people were members of the Christian church.  The reason why I note this is for some reason, dissension from the church moved immediately into the political arena, dividing the people into two camps.  The division becomes a revolt.(Alma 46:1).


Those that will not change their ways and hearken to the words of Helaman gather against  them.  They were so angry with their believing brethren that they want to kill them.(Alma 46:2).  Now the leader of this division was Almalickiah.  They wanted him to be their king.  He and his party had political control over much of the government.  His words were so convincing that many members dissented from the church.

And we know the rest of the story.  Almalickiah defects to the Lamanites and eventually through intrigue and fraud becomes their king and starts another war with the Nephites.

Whether or not Almalickiah was a Christian himself (which seems to be inferred) he didn't like what Helaman was preaching and preached against it.  Amalickiah's teachings were probably Nehor doctrine like what Korihor taught.  I can imagine what he may have taught: everyone ought to have their agency to decide how to use their riches.  You created your wealth through your own industry and you should enjoy the fruits of your labors.  Don't fear the priests or some unknown God.  In fact, redistribution to the poor is kind of foolish.  They brought  their financial woes upon themselves.  And the agency argument goes on and on.  It reminds me of a scripture in 2 Nephi.  2 Nephi 9:30, 42-43.  The things of the wise and prudent are always hid from the rich that are proud.

b'tamim (בְּתָמִים Walking Uprightly before the Lord

This is one of doctrines that must be lived in order to walk uprightly before God.  


I propose that this is one aspect of what verse 24 means by walking uprightly before God.  Let look at this phrase a little closer. Uprightly is defined as follows:

UPRIGHTLY, adv.

1. In a direction perpendicular to the plane of the horizon; in an erect position.

2. Honestly; with strict observance of rectitude; as, to live uprightly.

Mosiah 18:29 uses uprightly in a context similar to how it is used in Alma 46:24.  The verse reads, 'And this he said unto them, having been commanded of God; and they did walk uprightly before God, imparting to one another both temporally and spiritually according to their needs and their wants.


Shalom... In this verse "uprightly" is translated from a Hebrew word (tamim) meaning "complete," or "perfect," or "blameless." To walk b'tamim (בְּתָמִים), then might mean to walk (i.e., live, make practical decisions) in a mature way, or with sincerity and integrity... The Hebrew word "tam" can also mean "simple," in the sense of being single-minded rather than "two-souled." We trust that God imputes to us the Messiah's righteousness and integrity... We are "complete" in Yeshua... Only God can do the miracle of healing the divided heart (and sometimes the miracle is a work in progress!)

Psalm 119 begins, "Happy are those who are blameless (tamim) in their way, who walk in the Torah of the Lord." For those of us who are sinful, broken, and incomplete, the Torah of the Lord is indeed "temimut," providing all we need to have our souls turned back to the way of true righteousness, soundness, and integrity.

I hope this helps a little...http://www.hebrew4christians.com/forum/viewtopic.php?f=151&t=3718

Is "Tamim" Perfect or Complete? http://www.chabad.org/parshah/article_cdo/aid/704630/jewish/Is-Tamim-Perfect-or-Complete.htm Adapted by Chaim Miller; From the teachings of the Lubavitcher Rebbe

[Do not probe into the future, but] be simple-hearted with G-d, your G-d. -- Devarim 18:13 Classic Questions How is one to be tamim with G-d? (v. 13) Rashi: Walk with Him simple-heartedly (bet'mimus) and look for­ward to what He has in store. Do not probe the future, but rather accept whatever happens to you simple-heartedly. Then, you will be with Him and His inheritance. Ramban: The word tamim means "perfect." Thus, after the Torah warns us not to follow those who predict the future in verses 10-11, we are then told to be perfect in our faith that the future is in G-d's hands, rather than seeking fortune-tellers who are not always correct. "Be Simple-Hearted" (v. 13) The word tamim has appeared on numerous occasions in the Torah up to this point, and its translation is always "perfect." For example, we find in numerous instances that the Torah requires a sacrifice to be tamim, which means perfect and without blemish.1 Furthermore, we also find that the word tamim suggests a perfection of character: Noach is described as atamim, one who was perfect in his dedication to G-d,2 and Avraham is told by G-d, "Come close to Me in worship and be perfect (tamim)."3 Why, then, did Rashi veer from this interpretation (which is suggested by Ramban) in our verse, and write instead that tamim means, "Walk with Him simple-heartedly"?