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Robert F. Smith

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About Robert F. Smith

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    Creates Man & Woman

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  1. Robert F. Smith

    Man seeing God

    Am not familiar with the name Alma Allred, presumably a "Mormon apologist," whatever that means. However, he is more or less correct, and most biblical scholars see Elohim "Gods" and Yahweh "He who creates that which comes into existence" as a couple of Semitic titles among many for divine beings. Titles or epithets are not really names, and are mainly descriptive of function in a hierarchy. In military terms, a commanding officer may be at the top of the food chain, but his executive officer can fully act in his name. Responsibility can be legally delegated. However, that doesn't solve the problem of the identical Elohist (E) and Yahwist (J) Psalms. Many biblical scholars believe that the former were collected in the Northern Israelite kingdom, while the latter were collected in the Southern kingdom of Judah. The Psalter is a collection of both.
  2. Robert F. Smith

    Man seeing God

    Here the text tells us that God is Jehovah, the same one that is referred to in Exodus 33............. Not only does the JST make of the phrase in bold a question, but some non-Mormon scholars also make it a question: "by my name JEHOVAH was I not known to them?"
  3. Robert F. Smith

    Man seeing God

    You cite Gen 18, so how do you explain that YHWH and two angels stop by Abe's place, eat a full meal, and then continue on their way? Does Gen 18:1 - 19:1 present us with beings with spiritual bodies who can eat like men? Also, how may we explain the virtually identical Yahwist and Elohist Psalms, if Elohim and Yahweh are so distinct in person and character? Psalm 40:13-17 (Hebrew 14-18) Psalm 7O:1-5 13 Be pleased, O YHWH, to deliver me: O YHWH, make haste to help me. 14 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil. 15 Let them be desolate for a reward of their shame that say unto me, Aha, aha. 16 Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The YHWH be magnified. 17 But I am poor and needy; yet the ADONAI [YHWH] thinketh upon me: thou art my help and my deliverer; make no tarrying, O my ELOHIM. Make haste, O ELOHIM, to deliver me; make haste to help me, O YHWH. 2 Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt. 3 Let them be turned back for a reward of their shame that say, Aha, aha. 4 Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let ELOHIM be magnified. 5 But I am poor and needy: make haste unto me, O ELOHIM: thou art my help and my deliverer; O YHWH, make no tarrying.
  4. Robert F. Smith

    Church and NAACP joint initiatives announced

    The LDS Church has for a long time had excellent non-proselyting programs to help people find jobs among non-Mormons, including parts of the South. This should be a very productive partnership.
  5. Robert F. Smith

    The Problem of Indifference

    In loco parentis𐐛 A Latin term meaning "in [the] place of a parent" or "instead of a parent." Refers to the legal responsibility of some person or organization to perform some of the functions or responsibilities of a parent. 𐐎𐐸𐐪𐐻 𐐨𐑅 𐐻𐐸𐐩 𐑅𐐻𐐪𐐻𐐭𐑅 𐐬𐑁 𐐬𐐭𐑉 𐐩𐐪𐑉𐐻𐐸𐑊𐐷 𐐹𐐪𐐩𐑌𐐻𐑅, 𐐪𐑌𐐼 𐐶𐐸𐐪𐐻 𐐬𐑁 𐐬𐐭𐑉 𐐸𐐩𐐪𐑂𐐩𐑌𐑊𐐷 𐐹𐐪𐑉𐐩𐑌𐑅?
  6. Robert F. Smith

    God vs Jesus

    Kevin Christensen observes that Christensen also observes that “the Name of the Most High God” (3 Nephi 4:32, 11:17) is Yahweh/ Jehovah.[2] [1] Christensen, Interpreter, 10 (2014):195; cf. 199 on YHWH as son of El Elyon, citing Deuteronomy 32:8–9 (Qumran). [2] Christensen, Interpreter, 10 (2014):200, citing Barker, The Great Angel, 97, 102-103.
  7. Robert F. Smith

    God vs Jesus

    Hebrew ʼĒl, ʼĔlōhîm, “God(s),” and variations (Genesis 1:1, Exodus 9:1, 12:12, 20:3, 1 Samuel 1:17, Psalms 19:1, 82, Isaiah 14, 43:12).[1] These are all generic terms for “god, God.” Note the LDS use of God the Father,[4] and Godhead (Gottheit).[5] G. del Olmo Lete characterizes ilhm in Ugaritic texts as "the ʼIlāhūma, divine beings," and relates them to Hebrew ʼĕlōhîm.[7] Tess Dawson says that "the Ugaritic word ʼilahuma is related to one of the names of the Hebrew deity, Elohim, which means 'gods'." However, she sees the ʼilahuma or Divine Assembly as the sons and daughers of ʼAthiratu and Ilu.[8] In his study of the Ugaritic pantheon, Gregorio del Olmo Lete notes that the god-lists at Ugarit demonstrate the preeminence[9] of That is, “the ‘temple of ʼIlu’ being the ‘temple of Dagānu’,” while, “at Ebla, Dagānu is the ‘supreme god’, the ‘lord of Canaan’.”[10] Del Olmo Lete adds that “’My father’ is the god summoned by the faithful person who utters the incantation, . . .”[11] Cf. KJV God of Hosts (2 Nephi 20:23 ǁIsaiah 10:23). [1] R. N. Holzapfel, D. M. Pike, and D. R. Seely, Jehovah and the World of the Old Testament (SLC: Deseret Book, 2009), 17-18. [2] LDS “Bible Dictionary,” 661. See also the context of such terms in 681-682; cf. Ryan C. Davies & Paul Y. Hoskisson, “Usage of the Title elohim in the Hebrew Bible and Early Latter-day Saints,” in A. Skinner, M. Davis, and C. Griffin, eds., Bountiful Harvest: Essays in Honor of S. Kent Brown (Provo: Maxwell Institute/BYU, 2011), 113-135; Daniel O. McClellan, “’You Will Be Like the Gods’: The Conceptualization of Deity in the Hebrew Bible in Cognitive Perspective,” master’s thesis (Trinity Western Univ., 2013), online at https://dl.dropboxusercontent.com/u/6259597/You%20Will%20Be%20Like%20the%20Gods.pdf . [3] Černý, Coptic Etymological Dictionary, 111; Westendorf, KHw, 127. [4] LDS Gospel Topics section online at https://www.lds.org/topics/god-the-father?lang=eng . [5] LDS Gospel Topics section online at https://www.lds.org/topics/godhead?lang=eng . [6] J. Allen, Middle Egytian (2000), 126. [7] Del Olmo Lete, Canaanite Religion, 2nd ed., 82,85,87,180. [8] Dawson, The Horned Altar: Rediscovering & Rekindling Canaanite Magic (MN: Llewellyn Worldwide, 2013), 48, ʼAthiratu = Asherah, who is elsewhere the consort of YHWH. [9] del Olmo Lete, Canaanite Religion, 2nd ed.,368; 366, “a late sublimation of the ancestor cult.” [10] del Olmo Lete, Canaanite Religion, 2nd ed., 57 and n80. [11] del Olmo Lete, Canaanite Religion, 2nd ed., 323 n156, reading KTU 1.82:9. See also Daniel O. McClellan, “Psalm 82 in Contemporary Latter-day Saint Tradition,” Interpreter, 15 (2015):79-96, online at .
  8. Robert F. Smith

    The conception of Adam's children

    By George, I think you've got it!!
  9. Joseph Smith is often viewed as being in thrall to Satan, but that is the same copout used against Jesus, whose reply is worth considering: "And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?" (Matt 12:26) As for all those private events which find their way into Scripture, how would we know the source? The Holy Spirit is ultimately responsible for such things, no? There is nothing secret which shall not be made known (Lk 8:17 , 12:2).
  10. Robert F. Smith

    The conception of Adam's children

    Psalm 14:3, They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Isaiah 53:6, All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. Romans 3:10-23, 10 As it is written, There is none righteous, no, not one: 11 There is none that understandeth, there is none that seeketh after God. 12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14 Whose mouth is full of cursing and bitterness: 15 Their feet are swift to shed blood: 16 Destruction and misery are in their ways: 17 And the way of peace have they not known: 18 There is no fear of God before their eyes. 19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. ..................... 23 For all have sinned, and come short of the glory of God;
  11. Perhaps, but bear in mind several things which give it the touch of authenticity: The Medium of En-Dor does not know that her client is Saul until she sees Samuel (note her fear). And a comment in the New Jerusalem Bible is apropos: "The narrator seems to share the popular belief in ghosts....* * * the incident is presented as a genuine recalling of Samuel's spirit (hence the woman's fear) to foretell the future," and the story illustrates "the rejection of Saul and his replacement by David." Additionally, the use of 'elohim to describe someone who is dead certainly fits a dead prophet, who is presumably destined for celestial glory.
  12. What about the case of King Saul’s inquiry made to a dead Samuel the Prophet via an unnamed female medium/necromancer (“mistress of an ‘ob”) at ʿEn-Dor (I Sam 28:7), erroneously called a “witch” by some. This was a classic case of necromancy (consultation with ghosts), which has been with us for thousands of years, and which is regularly practiced in modern times by John Edward (until recently on nationwide television Monday through Friday), James Van Praagh, Sylvia Browne, Suzane Northrop, and many others. However, when the unnamed woman sees Samuel, she tells Saul that she sees “an ‘elohim rising from the earth” – ‘Elohim being a classic plural Hebrew term for “God” which nowhere else is used for “ghost” (I Sam 28:13 = LXX Θεοὺς), and for that reason very obscure of meaning here, although Murray Harris defines it in this case as a “spiritual being.”
  13. Robert F. Smith

    Why Not Engage the Evidence for Historicity?

    Wrong. As I point out in the recent Welch Festschrift ("To Seek the Law of the Lord," 453-454), Claims that apocalyptic is a late literary genre and so must be anachronistic in the Book of Mormon, ignore the sage observations of scholars like the late Frank Moore Cross, Jr.: Thus, not only are Second Isaiah, and Isaiah 24 - 27 (the so-called Isaianic Apocalypse), 34 - 35, all from no later than the 6th century B.C., but (according to Cross) The origins of apocalyptic, it seems, must now be sought for at least as early as the second millennium B.C.! And perhaps earlier, according to the 1984 University of Oslo dissertation of Helge S. Kvanvig[3] -- especially comparing Daniel 7 with the Akkadian "Vision of the Nether World."[4] The arguments for the transmission of major apocalyptic traditions from such early times down to the time of Joseph Smith have been dealt with elsewhere, and will not concern us here.[5] [1] Cross, Canaanite Myth and Hebrew Epic, 343, i.e., the Exile presumably transformed religious institutions such as prophecy; cf. Cross in Hershel Shanks, ed., Understanding the Dead Sea Scrolls (Vintage, 1992/1993/ Random House, 1996), 163-166; Paul D. Hanson, "From Prophecy to Apocalyptic: Unresolved Issues," Journal for the Study of the Old Testament, 15 (Jan 1980):3-6. [2] Cross, Canaanite Myth and Hebrew Epic, 345, and n. 8 for quotation, citing Emerton in Journal of Theological Studies, 9 (1958):225-242; cf. Cross, CMHE, 346, n. 13, where he states that Jewish apocalyptic was derived from "old Canaanite mythic lore." See also the comments of Matthew Black in Bible Review, 3/2 (Summer 1987):39, on the very early nature of the Enoch tradition (cf. 19,21,23). ....... [3] Kvanvig, Roots of Apocalyptic: The Mesopotamian Background of the Enoch Figure and the Son of Man (Neukirchener Verlag, 1988), part 1 from his dissertation, and part 2 from his article, "An Akkadian Vision as Background for Dan 7," Studia Theologica, 35 (1981):85-89. Cf. James VanderKam, Enoch and the Growth of an Apocalyptic Tradition (Washington, DC: Catholic Biblical Association of America, 1984). [4] Kvanvig, Roots of Alpocalyptic, 389-441; E. A. Speiser in J. Pritchard, ed., Ancient Near Eastern Texts, 3rd ed. (Princeton Univ. Press, 1969), 109-110.......; cf. John J. Collins, Daniel: With an Introduction to Apocalyptic Literature (Eerdmans, 1984), 79. [5] On the survival of early Jewish apocalyptic mysticism, see H. Curtis Wright in BYU Studies, 31/3 (Summer 1991):63, n. 6.
  14. Robert F. Smith

    Mormon Transhumanism- New Interpreter Article

    I am reminded of Pratt's Absurdities of Immaterialism, and the false either-or dualism which enables it.
  15. Robert F. Smith

    Mormon Transhumanism- New Interpreter Article

    Worse than that, the Transhumanists are thinking too linearly as well, and Mormon humanism does not need to be bottled up in primitive notions of technology. Mormon theology is undeniably humanist, but human evolution finds its telos in transfiguration rather than in superficial transhumanism. After all, God is an example of the ultimate result of human development -- apotheosis (divinization) the entirely natural result of the universal laws which govern the universe. That final result (godhood) allows celestial beings to travel through space without spaceships, and to live "on a globe like a sea of glass and fire, where all things for their glory are manifest, past, present, and future, and are continually before the Lord. The place where God resides is a great Urim and Thummim. This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon" (D&C 130-6-11). Cf. Rev 4:6 “And before the throne there was a sea of glass like unto crystal:” (Rev 15:2) We need to think rather of Puccini's nessun dorma (1 Cor 15:51-53), as delivered victoriously by Pavarotti --- https://www.youtube.com/watch?v=rTFUM4Uh_6Y . This is what best explains Fermi's Paradox, and demonstrates what true human potential consists of. Technology, yes, but of a fundamentally different kind.