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About Maureen

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    Newbie: Without form, and void
  • Birthday 11/23/1959

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  1. Maureen

    Temple Sealing Changes

    I think you're maybe confusing Canada with a different country. In Canada, Latter-day Saints sealings in the temple are recognized as legit wedding ceremonies. Just like all other wedding ceremonies in any other church. You just need to make sure you have a marriage licence and a legit Officiator. M.
  2. In this sense using the word "within" or "inside of" is probably not the best way to describe God. As opposed to seeing "persons" as inside or within God, it's easier to see God as these persons, God is Father, Son and Holy Spirit. My understanding of Judaism is that God is formless. For Mainstream Christianity, God is spirit. How to interpret that or explain that is another question. But Christianity does believe that the only person of the Trinity to be fully human and fully divine is Jesus. He was resurrected with a corporeal body, a glorified body, but nonetheless a body. The persons of the Trinity are seen as equal in glory and nature. None of the persons of the Trinity are above or greater than the other, they are coequal and coeternal. Not sure what you mean by passionate, but if you're referring to the term, "without body, parts and passions" that typically means that God does not require anything outside himself for existence, since God is existence. God does not have a body therefore he does not require air to breathe, food to eat for his existence. God is outside time and space because God created time and space. But he also chooses to interact with humankind who exists in a time and space environment. Agape Love is selfless, sacrificial and unconditional, God is Agape Love. Scripture describes God in anthropomorphic form because it's easier for humans to relate to a divine being with human attributes. Scripture also describes God as a door or with wings. @Anakin7, you are correct that I do not agree with your interpretation on how Trinitarians understand God. M.
  3. @Anakin7, you keep using the phrase "inside of" which I don't follow. Can I ask you why you think "inside of" God is important or relevant in understanding who or what is God? I use the pronoun "He" because as a human being it's just easier to refer to God with that pronoun. God is shown as a Father figure to his creation. But in terms of a literal being I understand God as being genderless. M.
  4. @Anakin7, I am not familiar with Tertullian, and I have no wish to read extensively into this, but from what I have gathered, some of his thoughts on the Trinity do not follow how I view the Trinity. For example from Wikipedia: Influenced by Stoic philosophy, the "substance" of Tertullian, however, was a material substance that did not refer to a single God, but to the sharing of a portion of the substance of the Father (the only being who was fully God) with the Son and, through the Son, with the Holy Spirit.[12] He wrote his understanding of the three members of the trinity after becoming a Montanist.[11] The bold part I definitely do not agree with, therefore I cannot agree with Tertullian's understanding of the Trinity. For my own description of the Trinity, I use the word "being" to differentiate from the word "person" to make it somewhat clear how the Trinity understands the persons of the Trinity from God. For example, there is one God in three persons, the Father is God, the Son is God, the Holy Spirit is God, but there are NOT three Gods (beings) there is only ONE God. And the better word to describe the persons of the Trinity is "distinct". The Father is the Father and not the Son or Holy Spirit, the Son is the Son and the Holy Spirit is the Holy Spirit; they are distinct from each other. Because God is One, we can't see the persons of the Trinity as parts of one God, because God cannot be separated into parts, he is One. The persons of the Trinity can be seen as God, individually and collectively. If I am having a conversation about the Holy Spirit, I am talking about God, if I am having a conversation about the Father and the Son, I am talking about God. I wasn't expecting to have this lengthy conversation regarding the Trinity, since it somewhat veers off the topic of the OP. M.
  5. On the 2nd link I found this: Here's Tertullian's very interesting explanation of what logos is: Observe, then, that when you are silently conversing with yourself, this very process is carried on within you by your reason, which meets you with a word at every movement of your thought … Whatever you think, there is a word … You must speak it in your mind … Thus, in a certain sense, the word is a second person within you, through which in thinking you utter speech … The word is itself a different thing from yourself. Now how much more fully is all this transacted in God, whose image and likeness you are? (ibid. 5) Logos is that voice you hear inside yourself when you are thinking. At least, that's a rough estimation of what logos means. Tertullian goes out of his way to describe it as "a second person within you" because he's bringing up the Logos of God as a second Person of the Trinity. In other words Tertullian sees the 2nd person of the Trinity as just the thoughts of the 1st person of the Trinity, the Father. I do not believe this or understand the Trinity in this way. For me, God has always existed as the Father, Son and Holy Spirit, before the world even was created. The persons of the Trinity have relationships with each other. We as God's creation have a human nature, but there are multiple humans with each of us having our own nature. But because there can only be ONE God, there can only be ONE divine being. Therefore when we try to understand God (the Trinity) we must realize that God cannot be made into parts or separated into parts because God is ONE. The persons of the Trinity are distinct from each other, the Father is the Father, the Son is the Son and the Holy Spirit is the Holy Spirit, but THEY are ONE God. M.
  6. Existed inside? No, I do not believe that, nor do I think that has ever been taught in Christianity. The 3 persons of the Trinity are distinct from each other. If you think that, can you provide a source? M.
  7. That's a bit too cryptic. Can you explain with more than one word? M.
  8. Understanding this literally, No I do not believe that God the Son (before time began) lived inside God the Father's mind. What do you @Anakin7 mean by God the Father's mind? M.
  9. The bold part tells me that you do not really understand what your Christian friends are trying to explain to you regarding the Trinity. M.
  10. The word "being" can be defined as a living thing, and "nature" can be defined as a characteristic or attribute of that being. For example, I am a human being (I exist with a human nature) and God is a divine being, he exists with a divine nature. M.
  11. Your church disagrees with you. https://www.lds.org/topics/articles-of-faith?lang=eng M.
  12. Statements of Beliefs are exactly that, beliefs. Once beliefs are established why would there be need to deviate from them? Do you deviate from your Articles of Faith, which are considered scripture by your faith. M.
  13. Your wording is interesting. There is only one God because he is the only being with a divine nature. All 3 persons, Father, Son and Holy Spirit are collectively and individually God. All 3 persons are divine, therefore they are God. Our nature is human, we are not divine. That is a difference with Latter-day Saint belief because you believe that mankind is god in embryo, that mankind also has divinity. Mainstream Christianity believes that only God is divine. M.
  14. @Navidad, regarding Creeds. Yes, I have noticed that some Latter-day Saints don't really understand the purpose of creeds. That they are just concise statements of belief. That in some faiths creeds are recited, but there is no rule or law that says they must be recited by everyone or the creed police will be notified. 😊 There are no creed police. In fact the Articles of Faith can be considered similar to a Creed. And I would even think there are some faiths that do have "Statements of Belief" but do not recite them in a liturgy, because their services do not typically follow a liturgy. M.