Z is for Zion

source

Definition: The word Zion is used repeatedly in all the standard works of the Church and is defined in latter-day revelation as “the pure in heart” (D&C 97:21). Other usages of Zion have to do with a geographical location. For example, Enoch built a city that was called Zion (Moses 7:18–19); Solomon built his temple on Mount Zion (1 Kgs. 8:1; see also 2 Sam. 5:6–7); and Jackson County, Missouri, is called Zion in many of the revelations in the D&C, such as 58:49–50; 62:4; 63:48; 72:13; 84:76; 104:47. The city of New Jerusalem, to be built in Jackson County, Missouri, is to be called Zion (D&C 45:66–67). The revelations also speak of “the cause of Zion” (D&C 6:6; 11:6). In a wider sense all of North and South America are Zion (HC 6:318–19). For further references see 1 Chr. 11:5; Ps. 2:6; 99:2; 102:16; Isa. 1:27; 2:3; 4:3–5; 33:20; 52:1–8; 59:20; Jer. 3:14; 31:6; Joel 2; Amos 6:1; Obad. 1:17, 21; Heb. 12:22–24; Rev. 14:1–5; and many others. (In the New Testament, Zion is spelled Sion.)

My spiritual knowledge needs some boosting so I've decided to learn about gospel principles or thereabouts. Thus, this is my theme for this year's A-to-Z Challenge. ~Find out more about this challenge, here.

Y is for Yoke

source

“Come unto me, all ye that
labour and are heavy laden, and
I will give you rest.
“Take my yoke upon you, and
learn of me; for I am meek and
lowly in heart: and ye shall find
rest unto your souls.
“For my yoke is easy, and my
burden is light.”
~Matthew 11:28–30

Definition: A device put around the necks of animals or men to harness them together. The yoke of Christ is a symbol for discipleship, whereas the yoke of bondage is a symbol for oppression.

My yoke is easy, and my burden is light: ~Matt. 11:29–30;
Be ye not unequally yoked together with unbelievers: ~2 Cor. 6:14;
Be not entangled with the yoke of bondage: ~Gal. 5:1;
Neither do we desire to bring any one to the yoke of bondage: ~Alma 44:2;
The sufferings of the saints is an iron yoke, a strong band, and the chains of hell: ~D&C 123:1–3, 7–8;

(From image above):

What We Can Learn
A YOKE IS:

• Designed to carry burdens.
Why drag the heavy weight of sin
around? (see Isaiah 5:18). When
we repent and come unto the
Savior, He takes that burden away
and gives us peace and healing.
• Intended to help get work done.
With the Lord’s yoke, we can help
do His work (see Moses 1:39), and
He will work with us (see Jacob
5:72). It’s still work, but in it we
find rest to our souls.
• Custom fitted. It’s His yoke we
take upon us—the one best suited
for us, because His ways help
us live in harmony with our true
nature, “the nature of happiness”
(Alma 41:11), and because the
Savior knows us and can succor us
individually (see Alma 7:12).

My spiritual knowledge needs some boosting so I've decided to learn about gospel principles or thereabouts. Thus, this is my theme for this year's A-to-Z Challenge. ~Find out more about this challenge, here.

X is for eXaltation

source

Exaltation:: The highest state of happiness and glory in the celestial kingdom.

Source: Eternal life is the phrase used in scripture to define the quality of life that our Eternal Father lives. The Lord declared, “This is my work and my glory—to bring to pass the immortality and eternal life of man” (Moses 1:39). Immortality is to live forever as a resurrected being. Through the Atonement of Jesus Christ, everyone will receive this gift. Eternal life, or exaltation, is to live in God's presence and to continue as families (see D&C 131:1–4). Like immortality, this gift is made possible through the Atonement of Jesus Christ. However, to inherit eternal life requires our “obedience to the laws and ordinances of the Gospel” (Articles of Faith 1:3).

When we are baptized and receive the gift of the Holy Ghost, we enter the path that leads to eternal life. The prophet Nephi taught:

“The gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost.

”And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive“ (2 Nephi 31:17-18).

Nephi emphasized that after we have entered this ”strait and narrow path,“ we must endure to the end in faith:

”After ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save.

“Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life” (2 Nephi 31:19-20).

After we are baptized and receive the gift of the Holy Ghost, much of our progress toward eternal life depends on our receiving other ordinances of salvation: for men, ordination to the Melchizedek Priesthood; for men and women, the temple endowment and marriage sealing. When we receive these ordinances and keep the covenants that accompany them, we prepare ourselves to inherit eternal life.

My spiritual knowledge needs some boosting so I've decided to learn about gospel principles or thereabouts. Thus, this is my theme for this year's A-to-Z Challenge. ~Find out more about this challenge, here.

V is for Vows and W is for War in Heaven

(Getty images)

Definition (vows): These were of two kinds: (a) dedication—some person or thing was given to the Lord (Lev. 27:1–24); (b) abstinence—a promise made to abstain from some lawful act or enjoyment (Num. 6:3). No unnatural mutilation was permitted (Lev. 19:28; Deut. 14:1, etc.). Nothing already holy to the Lord, or intrinsically unholy, or blemished in the slightest degree, could be offered as a vow (Lev. 22:23; 27:26; Deut. 23:18). Provisions were made for ransoming such offerings when they could not be fitly sacrificed (Lev. 27:11). The vows of dependent women (wives or daughters) did not stand unless ratified explicitly or implicitly by the husband or father (Num. 30:3–16; see also Jer. 44:19). Vows often had an entreating character; they were offered in order to obtain some favor from Jehovah (Gen. 28:20; 2 Sam. 15:7–8).

source

Definition (War in Heaven): This term arises out of Rev. 12:7 and refers to the conflict that took place in the premortal existence among the spirit children of God. The war was primarily over how and in what manner the plan of salvation would be administered to the forthcoming human family upon the earth. The issues involved such things as agency, how to gain salvation, and who should be the Redeemer. The war broke out because one-third of the spirits refused to accept the appointment of Jesus Christ as the Savior. Such a refusal was a rebellion against the Father’s plan of redemption. It was evident that if given agency, some persons would fall short of complete salvation; Lucifer and his followers wanted salvation to come automatically to all who passed through mortality, without regard to individual preference, agency, or voluntary dedication (see Isa. 14:12–20; Luke 10:18; Rev. 12:4–13; D&C 29:36–38; Moses 4:1–4). The spirits who thus rebelled and persisted were thrust out of heaven and cast down to the earth without mortal bodies, “and thus came the devil and his angels” (D&C 29:37; see also Rev. 12:9; Abr. 3:24–28).

The warfare is continued in mortality in the conflict between right and wrong, between the gospel and false principles, etc. The same contestants and the same issues are doing battle, and the same salvation is at stake.

Although one-third of the spirits became devils, the remaining two-thirds were not all equally valiant, there being every degree of devotion to Christ and the Father among them. The most diligent were chosen to be rulers in the kingdom (Abr. 3:22–23). The nature of the conflict, however, is such that there could be no neutrals, then or now (Matt. 12:30; 1 Ne. 14:10; Alma 5:38–40).

My spiritual knowledge needs some boosting so I've decided to learn about gospel principles or thereabouts. Thus, this is my theme for this year's A-to-Z Challenge. ~Find out more about this challenge, here.

U is for Urim and Thummim

source & more about urim and thummim

Definition: Hebrew term that means “Lights and Perfections.” An instrument prepared of God to assist man in obtaining revelation from the Lord and in translating languages. See Ex. 28:30; Lev. 8:8; Num. 27:21; Deut. 33:8; 1 Sam. 28:6; Ezra 2:63; Neh. 7:65; JS—H 1:35.

Using a Urim and Thummim is the special prerogative of a seer, and it would seem reasonable that such instruments were used from the time of Adam. However, the earliest mention is in connection with the brother of Jared (Ether 3:21–28). Abraham used a Urim and Thummim (Abr. 3:1–4), as did Aaron and the priests of Israel, and also the prophets among the Nephites (Omni 1:20–21; Mosiah 8:13–19; 21:26–28; 28:11–20; Ether 4:1–7). There is more than one Urim and Thummim, but we are informed that Joseph Smith had the one used by the brother of Jared (Ether 3:22–28; D&C 10:1; 17:1). (See Seer.) A partial description is given in JS—H 1:35. Joseph Smith used it in translating the Book of Mormon and in obtaining other revelations.

This earth in its celestial condition will be a Urim and Thummim, and many within that kingdom will have an additional Urim and Thummim (D&C 130:6–11).

My spiritual knowledge needs some boosting so I've decided to learn about gospel principles or thereabouts. Thus, this is my theme for this year's A-to-Z Challenge. ~Find out more about this challenge, here.

T is for Temple

Temple in Laie, Hawaii

Definition: A temple is literally a house of the Lord, a holy sanctuary in which sacred ceremonies and ordinances of the gospel are performed by and for the living and also in behalf of the dead. A place where the Lord may come, it is the most holy of any place of worship on the earth. Only the home can compare with the temple in sacredness.

Whenever the Lord has had a people on the earth who will obey His word, they have been commanded to build temples in which the ordinances of the gospel and other spiritual manifestations that pertain to exaltation and eternal life may be administered. In cases of extreme poverty or emergency, these ordinances may sometimes be done on a mountaintop (see D&C 124:37–55). This may be the case with Mount Sinai and the Mount of Transfiguration. The tabernacle erected by Moses was a type of portable temple, since the Israelites were traveling in the wilderness.

From Adam to the time of Jesus, ordinances were performed in temples for the living only. After Jesus opened the way for the gospel to be preached in the world of spirits, ceremonial work for the dead, as well as for the living, has been done in temples on the earth by faithful members of the Church. Building and properly using a temple is one of the marks of the true Church in any dispensation, and is especially so in the present day.

The best known temple mentioned in the Bible is that which was built in Jerusalem in the days of Solomon. This was destroyed in 587 B.C. and rebuilt by Zerubbabel about 70 years later. The restored structure was partially burned in 37 B.C. and was partially rebuilt by Herod the Great, although the rebuilding continued until A.D. 64. It was destroyed by the Romans in A.D. 70. See also Tabernacle.

My spiritual knowledge needs some boosting so I've decided to learn about gospel principles or thereabouts. Thus, this is my theme for this year's A-to-Z Challenge. ~Find out more about this challenge, here.

S is for Sabbath

source

Definition: Instituted to commemorate God’s seventh day of rest at the Creation (Ex. 20:10–11), and also the redemption from Egyptian bondage (Deut. 5:15). On the Sabbath the daily sacrifices were doubled; the loaves of the shewbread were changed; the people abstained from all manner of work, and it was a day of holy assembly.

The Sabbath was a holy day before the giving of the law, even from the earliest times (see the account of the Creation—Gen. 2:2–3; the sacredness of the number 7; the narrative of the manna—Ex. 16:23–30; and the narrative of the man gathering sticks—Num. 15:32–36); but we have no evidence of its observance in patriarchal times. This is no doubt due to the scantiness of the record, for the Sabbath is an eternal principle and would have existed from the days of Adam, whenever the gospel was on the earth among men.

After the return from the exile Nehemiah made the observance of the Sabbath one of the chief points of his reformation (10:31; 13:15–22), and the strictness with which it was kept by the Jews became a well-known fact. In course of time many regulations grew up and were observed by the Pharisees. One of the charges frequently brought against our Lord was that of Sabbath breaking, but this was because He failed to conform to the traditions and man-made regulations concerning the Sabbath. Jesus obeyed the letter and the spirit of the Sabbath, but was not obligated to follow the traditions of the elders of the Jews.

After the Ascension of Christ, the members of the Church, whether Jews or Gentiles, kept holy the first day of the week (the Lord’s day) as a weekly commemoration of our Lord’s Resurrection (Acts 20:7; 1 Cor. 16:2; Rev. 1:10); and by degrees the observance of the seventh day was discontinued. (See Lord’s Day.)

The importance of a sacred day for man to rest from his temporal labors, contemplate the word of the Lord, and assemble for public worship is a major item in a person’s spiritual development. Furthermore, a decay in the national religious life always follows any tendency toward carelessness in the matter of Sabbath observance. The existence of a weekly holy day is a most important safeguard; it leaves a constant reminder to the individual of his need for spiritual sustenance and his duty before God, and serves as a witness to the world that there is such a thing as revealed religion.

The change from observing the last day of the week to the first day of the week is not so important as is the concept and principle of the Sabbath. In either case, the Sabbath was symbolic of the mighty works of God: the creation of the earth, the deliverance of Israel from Egypt, and the resurrection of Jesus from the dead.

Latter-day revelation confirms the significance of the Sabbath (or Lord’s day) in D&C 59. For other references to the Sabbath see 2 Kgs. 4:23; 11:5–7; Isa. 1:13; 58:13; Jer. 17:20–27; Ezek. 20:12–13, 16; Hosea 2:11; Amos 8:5; Matt. 12:1–13; Mark 2:23–28; 3:1–5; Luke 6:1–10; 13:11–16; 14:1–5; John 5:18; 7:21–24; Rom. 14:5–6; Gal. 4:10; Col. 2:16.

My spiritual knowledge needs some boosting so I've decided to learn about gospel principles or thereabouts. Thus, this is my theme for this year's A-to-Z Challenge. ~Find out more about this challenge, here.

A-Z Catch Up: Olive Tree, Prophet, Quarternion of Soldiers, Resurrection

Wikipedia

Olive tree: The well-known Olea europea. It is extensively cultivated in Palestine for the sake of the oil. The olive requires being grafted; hence Paul’s allusion to the Gentiles (Rom. 11:17–24); but what he describes is the reverse of the ordinary gardening operation and is therefore spoken of as “contrary to nature” (verse 24). Using the olive tree in an allegorical sense to illustrate Israel and the Gentiles is also done by Zenos, as quoted by Jacob 5. Isaiah uses the illustration of a grape vine for the same purpose (Isa. 5:1–7).

Prophet

Thomas S. Monson

President of The Church of Jesus Christ of Latter-Day Saints

Prophet: The work of a Hebrew prophet was to act as God’s messenger and make known God’s will. The message was usually prefaced with the words “Thus saith Jehovah.” He taught men about God’s character, showing the full meaning of His dealings with Israel in the past. It was therefore part of the prophetic office to preserve and edit the records of the nation’s history; and such historical books as Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings were known by the Jews as the former Prophets. It was also the prophet’s duty to denounce sin and foretell its punishment and to redress, so far as he could, both public and private wrongs. He was to be, above all, a preacher of righteousness. When the people had fallen away from a true faith in Jehovah, the prophets had to try to restore that faith and remove false views about the character of God and the nature of the divine requirement. In certain cases prophets predicted future events, such as the very important prophecies announcing the coming of Messiah’s kingdom; but as a rule a prophet was a forthteller rather than a foreteller. In a general sense a prophet is anyone who has a testimony of Jesus Christ by the Holy Ghost, as in Num. 11:25–29; Rev. 19:10.

source

Quaternion of soldiers: A guard of four, two being fastened to the prisoner, and two keeping watch.

source

Resurrection: The Resurrection consists in the uniting of a spirit body with a body of flesh and bones, never again to be divided. The Resurrection shall come to all, because of Christ’s victory over death. Jesus Christ was the first to be resurrected on this earth (Matt. 27:52–54; Acts 26:23; 1 Cor. 15:23; Col. 1:18; Rev. 1:5). Others had been brought back from death but were restored to mortality (Mark 5:22–43; Luke 7:11–17; John 11:1–45), whereas a resurrection means to become immortal, with a body of flesh and bone.

All will not be raised to the same glory in the Resurrection (1 Cor. 15:39–42; D&C 76), nor will all come forth at the same time (see 1 Cor. 15:23; Alma 40:8). Christ was first; the righteous have precedence over the wicked and come forth in the First Resurrection, whereas the unrepentant sinners come forth in the last resurrection (Rev. 20:5–13).

The New Testament gives ample evidence that Jesus rose with His physical body: He ate fish and honey (Luke 24:42–43); He said He had flesh and bones (Luke 24:39); the people touched Him (Luke 24:39–40; John 20:25–29); the tomb was empty (Luke 24:2–3; John 20:1–10); and the angels said He had risen (Mark 16:1–6).

One of the most fundamental doctrines taught by the Twelve was that Jesus was risen from the tomb, with His glorified, resurrected body, as in Acts 1:21–22; 2:32; 3:15; 4:33. To obtain a resurrection with a celestial, exalted body is the center point of hope in the gospel of Jesus Christ. The Resurrection of Jesus is the most glorious of all messages to mankind.

Latter-day revelation confirms the reality of the Resurrection of Christ and of all mankind, as in Alma 11:41–45; 40; 3 Ne. 11; D&C 76; Moses 7:62.

My spiritual knowledge needs some boosting so I've decided to learn about gospel principles or thereabouts. Thus, this is my theme for this year's A-to-Z Challenge. ~Find out more about this challenge, here.

N is for Names of Persons

source

Definition: The numerous passages of holy scripture in which reasons are given for bestowing a particular name on any person show that the Hebrews attached great importance to the meanings of their names (see Gen. 17:5, 15, 19; 21:3, 6; 30). In the Old Testament, special reverence is paid to the name of God as representing His person and character. In many cases a Hebrew personal name was composed of (1) one of the names or titles of God, (2) a verb or adjective, forming together a simple sentence, such as Azar-iah, “the Lord hath helped.” Two names of God are chiefly used in this way: (1) El, which is found as El-, Eli-, at the beginning of a word, or as -el, -eel, -iel at the end of it; and (2) Jah, which is found as Jo-, Jeho-, at the beginning, or as -iah, -jah, -ia at the end. (The three terminations -iah, -jah, -ia, should all be pronounced “yah,” one syllable, not two.) Thus, from the name Nathan (“He has given”) are formed the four names Elnathan, Nathaniel, Jonathan, Nethaniah, all of which mean “God” or “the Lord gives” (or “has given”). The frequent use of nathan, “to give,” hanan, “to graciously bestow,” and other words of similar meaning, in composition with the names of God, throws light on the view taken by the Israelite as to God’s providential care of the household.

The use of Baal as part of a name deserves notice. At one time this name could be applied to Jehovah Himself (see Hosea 2:16); so it was not infrequently used as part of a Hebrew name, such as Baaliah. But when it became associated with idolatrous worship its use was given up, and names of which it formed part were frequently changed, bosheth (“shame,” Jer. 11:13; Hosea 9:10) being substituted for baal. Thus Eshbaal became Ishbosheth, and Jerubbaal became Jerubbesheth.

From the time the Jews came under Greek influences it was not at all unusual for a man to adopt a Greek name in addition to his Jewish one; for example, Cephas and Peter both mean “a rock,” the one being Aramaic and the other Greek. Latin names were also freely adopted, such as Paulus, Lucanus, Silvanus, Justus, or Niger. We have no reference in the New Testament to the giving of a name at baptism, but such a custom arose out of the Jewish custom of giving a name at circumcision (in New Testament times, Luke 1:59; 2:21, there being no reference to it in the Old Testament except in Gen. 17:5–12).

My spiritual knowledge needs some boosting so I've decided to learn about gospel principles or thereabouts. Thus, this is my theme for this year's A-to-Z Challenge. ~Find out more about this challenge, here.

L is for Light of Christ and M is for Money

(source)

Definition: The phrase “light of Christ” does not appear in the Bible, although the principles that apply to it are frequently mentioned therein. The precise phrase is found in Alma 28:14, Moro. 7:18, and D&C 88:7. Biblical phrases that are sometimes synonymous to the term “light of Christ” are “spirit of the Lord” and “light of life” (see, for example, John 1:4; 8:12). The “spirit of the Lord,” however, sometimes is used with reference to the Holy Ghost and so must not be taken in every case as having reference to the light of Christ.

The light of Christ is just what the words imply: enlightenment, knowledge, and an uplifting, ennobling, persevering influence that comes upon mankind because of Jesus Christ. For instance, Christ is “the true light that lighteth every man that cometh into the world” (D&C 93:2; see John 1:9). The light of Christ fills the “immensity of space” and is the means by which Christ is able to be “in all things, and is through all things, and is round about all things.” It “giveth life to all things” and is “the law by which all things are governed.” It is also “the light that quickeneth” man’s understanding (see D&C 88:6–13, 41). In this manner, the light of Christ is related to man’s conscience and tells him right from wrong (Moro. 7:12–19).

The light of Christ should not be confused with the personage of the Holy Ghost, for the light of Christ is not a personage at all. Its influence is preliminary to and preparatory to one’s receiving the Holy Ghost. The light of Christ will lead the honest soul who “hearkeneth to the voice” to find the true gospel and the true Church and thereby receive the Holy Ghost (see D&C 84:46–48). Additional references are Alma 19:6; 26:3; D&C 20:27.

~~~~~~~~~~~~~~~~~~~~~~~~

source

Money: The Hebrews appear to have been ignorant of coinage until the Persian period. Before that time gold and silver were used as a medium of exchange, but payments were made by weight. Hence the temptation arose to use false weights and false balances. Before the Exile sums of money were usually reckoned in shekels or talents. By a shekel we must always understand a shekel of silver, unless it is expressly stated to be of gold. In the Maccabean period the weight of a shekel was 218 grains (15.126 grams); in earlier times it may have been lighter.

The only coin, properly so called, mentioned in the Old Testament is the gold dram, bearing the figure of a crowned king who is kneeling and is holding in his right hand a spear and in his left a bow.

Simon Maccabaeus coined silver shekels and half-shekels, as well as bronze money. The shekel had on one side the figure of a cup, with the inscription “Shekel of Israel,” and on the other a branch with three buds and the words “Jerusalem the Holy.”

The following coins are mentioned in the New Testament:

1. The drachme (Luke 15:8–9), the ordinary silver Greek coin, and the didrachmon (or double drachme) (Matt. 17:24), translated “half-shekel” in some Bibles, or “tribute money” in KJV.
2. The stater (Matt. 17:27), originally of gold, but in New Testament times of silver, and equal to four drachmes. In Matt. 17:27, the KJV tanslates the word as “a piece of money.” The pieces of silver mentioned in Matt. 26:15; 27:3, 5–6 were probably staters.
3. The lepton (or mite) (Mark 12:42; Luke 12:59; 21:2), the smallest bronze coin used by the Jews. Equaled one-half quadrans.
4. The Roman silver denarius. The KJV always translates this word as “penny.”
5. The assarion (Matt. 10:29; Luke 12:6), or farthing; a bronze coin originally one-tenth, but in New Testament times one-sixteenth, of a denarius.
6. The kodrantes (Latin quadrans) (Matt. 5:26, where it is translated “farthing,” and Mark 12:42, where it is translated “mites”); equaled one-fourth assarion.
7. The talent (Matt. 18:24; 25:15) and the mina (pounds) (Luke 19:13) are not coins but sums of money.

K is for Kingdom of Heaven or Kingdom of God

(source)

Definition: These terms are used in various combinations and with varying meanings. Generally speaking, the kingdom of God on the earth is the Church. It is a preparation for the greater kingdom—the celestial or kingdom of heaven. This is the manner in which these terms are used in D&C 65. However, kingdom of heaven is sometimes used in scripture to mean the Church (as in Matt. 3:2; 4:17; 13; and 25:1–13), meaning that the true church on the earth is the path to heaven and is the kingdom of heaven on earth.

The Church of Jesus Christ of Latter-day Saints is the kingdom of God on the earth but is at the present limited to an ecclesiastical kingdom. During the millennial era, the kingdom of God will be both political and ecclesiastical (see Dan. 7:18, 22, 27; Rev. 11:15; JST Rev. 12:1–3, 7 [Appendix]; D&C 65) and will have worldwide jurisdiction in political realms when the Lord has made “a full end of all nations” (D&C 87:6).


Jesus teaches not to lay up for yourselves treasures on earth, but rather to lay up treasures in heaven.

Luke 12:13-34

J is for Judging Others

Google image

"Sometimes people feel that it is wrong to judge others in any way. While it is true that you should not condemn others or judge them unrighteously, you will need to make judgments of ideas, situations, and people throughout your life. The Lord has given many commandments that you cannot keep without making judgments. For example, He has said: “Beware of false prophets. … Ye shall know them by their fruits” (Matthew 7:15–16) and “Go ye out from among the wicked” (D&C 38:42). You need to make judgments of people in many of your important decisions, such as choosing friends, voting for government leaders, and choosing an eternal companion.

Judgment is an important use of your agency and requires great care, especially when you make judgments about other people. All your judgments must be guided by righteous standards. Remember that only God, who knows each individual’s heart, can make final judgments of individuals (see Revelation 20:12; 3 Nephi 27:14; D&C 137:9).

The Lord gave a warning to guide us in our judgment of others: “With what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother: Let me pull the mote out of thine eye—and behold, a beam is in thine own eye? Thou hypocrite, first cast the beam out of thine own eye; and then shalt thou see clearly to cast the mote out of thy brother’s eye” (3 Nephi 14:2–5).

In this scripture passage the Lord teaches that a fault we see in another is often like a tiny speck in that person’s eye, compared to our own faults, which are like an enormous beam in our eyes. Sometimes we focus on others’ faults when we should instead be working to improve ourselves.

Your righteous judgments about others can provide needed guidance for them and, in some cases, protection for you and your family. Approach any such judgment with care and compassion. As much as you can, judge people’s situations rather than judging the people themselves. Whenever possible, refrain from making judgments until you have an adequate knowledge of the facts. Always be sensitive to the Holy Spirit, who can guide your decisions. Remember Alma’s counsel to his son Corianton: “See that you are merciful unto your brethren; deal justly, judge righteously, and do good continually” (Alma 41:14)." (source)

I is for Idolatry

source

Definition (Idol): There are some 10 different Hebrew words so translated in the KJV, representing the various kinds of objects of worship among heathen nations. Idolatry generally meant nature worship in one form or another; for example, in Egypt the chief objects of worship were the sun and other heavenly bodies, the Nile, and sacred animals, especially the bull. Ra, the sun god, was the active power in creation and giver of life. Among the nations of Canaan and western Syria, Baal was the sun god or source of life, and Ashtoreth was the corresponding female deity. In addition each nation had its own peculiar god to whom it ascribed its prosperity and misfortunes (see Chemosh; Molech). The idolatry into which the Israelites so often fell consisted either in making images that stood for Jehovah, such as the calves of Jeroboam (1 Kgs. 12:28), or in worshipping, in addition to Jehovah, one of the gods of the heathen nations around them (1 Kgs. 11:7, 33; 2 Kgs. 21:3–6; 23:10; Jer. 7:31; Ezek. 20:26–49), such idolatry being some form of nature worship, which encouraged as a rule immoral practices.

During the Captivity the temptation to idolatrous worship was overcome. After the Return, the besetting sin of the Jews seems to have been covetousness, “which is idolatry” (Col. 3:5; see also Eph. 5:5; Philip. 3:19).


 

H is for Holy Ghost

source

Definition: The third member of the Godhead and a personage of Spirit, not possessing a body of flesh and bones (D&C 130:22). The Holy Ghost has been manifest in every dispensation of the gospel since the beginning, being first made known to Adam (1 Ne. 10:17–22; Moses 6:51–68). The Holy Ghost is manifested to men on the earth both as the power of the Holy Ghost and as the gift of the Holy Ghost. The power can come upon one before baptism and is the convincing witness that the gospel is true. By the power of the Holy Ghost a person receives a testimony of Jesus Christ and of His work and the work of His servants upon the earth. The gift can come only after proper and authorized baptism and is conferred by the laying on of hands, as in Acts 8:12–25 and Moro. 2. The gift of the Holy Ghost is the right to have, whenever one is worthy, the companionship of the Holy Ghost. For those who receive this gift, the Holy Ghost acts as a cleansing agent to purify them and sanctify them from all sin. Thus it is often spoken of as “fire” (Matt. 3:11; 2 Ne. 31:17; D&C 19:31). The manifestation on the day of Pentecost (Acts 2) was the gift of the Holy Ghost that came upon the Twelve, without which they were not ready for their ministries to the world.

For some reason not fully explained in the scriptures, the Holy Ghost did not operate in the fulness among the Jews during the years of Jesus’ mortal sojourn (John 7:39; 16:7). Statements to the effect that the Holy Ghost did not come until after Jesus was resurrected must of necessity refer to that particular dispensation only, for it is abundantly clear that the Holy Ghost was operative in earlier dispensations. Furthermore, it has reference only to the gift of the Holy Ghost not being present, since the power of the Holy Ghost was operative during the ministries of John the Baptist and Jesus; otherwise no one would have received a testimony of the truths that these men taught (Matt. 16:16–17; see also 1 Cor. 12:3). When a person speaks by the power of the Holy Ghost that same power carries a conviction of the truth unto the heart of the hearer (2 Ne. 33:1). The Holy Ghost knows all things (D&C 35:19) and can lead one to know of future events (2 Pet. 1:21).

Other names that sometimes refer to the Holy Ghost are Holy Spirit, Spirit of God, Spirit of the Lord, Comforter, and Spirit.

~~~~~~~~
Here's another "H" that makes me "h"appy in an inspiring/reflective kind of way.  Probably a better fit for "P" for prophet but I couldn't wait that long to get this to you! 

"How Can I Be" song. I love ukuleles! One day I'm going to learn how to play one. :)


My answer ... through heeding to the guidance of the Holy Ghost.

G is for Genealogy

Interior Granite Mountain Records Vault

(source)

Definition: Concerned with tracing the line of descent in any given family. Where certain offices or blessings are restricted to particular families, genealogies become of great importance; for example, a priest must be able to show his descent from Aaron, the Messiah from David, while every Jew must be able to show his descent from Abraham. In the Old Testament the genealogies form an important part of the history, such as of the antediluvian patriarchs (Gen. 5; 1 Chr. 1:1–4); of Noah (Gen. 10); of Shem (Gen. 11:10–32; 1 Chr. 1:17–28); of Ham (1 Chr. 1:8–16); of Abraham’s children by Keturah (Gen. 25:1–4; 1 Chr. 1:32); of Ishmael (Gen. 25:12–16; 1 Chr. 1:29–31); of Esau (Gen. 36; 1 Chr. 1:35–54); of Jacob (Gen. 46; Ex. 6:14–25; Num. 26; 1 Chr. 2:2); various (1 Chr. 3–9; Ezra 2:62; Neh. 7:64).

The New Testament contains two genealogies of Jesus Christ; that in Matt. 1:1–17 descends from Abraham to Jesus, being intended for Jewish readers; while that in Luke 3:23–38 ascends from Jesus to Adam, and to God, this Gospel being written for the world in general. We notice also that Luke gives 21 names between David and Zerubbabel, and Matthew gives only 15; Luke gives 17 generations between Zerubbabel and Joseph, and Matthew only 9; moreover, nearly all the names are different. The probable explanation is that the descent may be traced through two different lines. Matthew gives a legal descent and includes several adopted children, such adoption carrying with it legal rights, while Luke gives a natural descent through actual parentage.

Members of the Church are privileged to do vicarious ordinance work in the temple for their deceased ancestors, who, they believe, would have received the gospel if they had had the opportunity in this life. In order to do this, the dead must be properly identified. Thus genealogical research is a major activity of the Church (see D&C 127 and 128).

~~~~~
This is something that I need to work on.  Last month I thought I finally got the genealogy bug.  I felt the spirit of Elijah and wow!, it was an incredibly magnificent feeling.  But Satan worked on me quickly and swiftly.  He knew my weaknesses and I yielded.  :(

Battle lost but war is not over.  I'm slowly working my way back.  :)

F is for Fall of Adam and Eve

(source)

Definition: The process by which mankind became mortal on this earth. The event is recorded in Gen. 2–4 and Moses 3–4. The Fall of Adam and Eve is one of the most important occurrences in the history of man. Before the Fall, there were no sin, no death, and no children. With the eating of the “forbidden fruit,” Adam and Eve became mortal, sin entered, and death became a part of life. Adam became the “first flesh” upon the earth (Moses 3:7), meaning that he and Eve were the first to become mortal. After Adam fell, the whole creation fell and became mortal. Adam’s Fall brought both physical and spiritual death into the world upon all mankind (Hel. 14:16–17).

The Fall was no surprise to the Lord. It was a necessary step in the progress of man, and provisions for a Savior had been made even before the Fall had occurred. Jesus Christ came to atone for the Fall of Adam and also for man’s individual sins.

Latter-day revelation supports the biblical account of the Fall, showing that it was a historical event that literally occurred in the history of man. Many points in latter-day revelation are also clarified that are not discernible from the Bible. Among other things it makes clear that the Fall is a blessing and that Adam and Eve should be honored in their station as the first parents of the earth. Significant references are 2 Ne. 2:15–26; 9:6–21; Mosiah 3:11–16; Alma 22:12–14; 42:2–15; D&C 29:34–44; Moses 5:9–13.


First Principles and Ordinances (Moses 6:58-62) A video describes the importance of the atonement in our lives due to the fall of Adam and Eve.

My spiritual knowledge needs some boosting so I've decided to learn about gospel principles or thereabouts. Thus, this is my theme for this year's A-to-Z Challenge. ~Find out more about this challenge, here.

E is for Easter

(source)

Definition: This word occurs only once in the Bible (Acts 12:4) and then would be better translated “Passover.” The word Easter is from Eastre, a Norse goddess whose pagan festival was observed at the spring equinox. The association of this pagan goddess with the celebration of the Resurrection of Jesus Christ was only by adaptation and synthesis. There is no real connection. Jesus, being the Lamb of God, was crucified at Passover time and is the true Passover (see 1 Cor. 5:7). He was raised from the grave on the third day thereafter. It thus became a springtime anniversary and has come to be called Easter in the Christian world.



Here's a picture story about the first Easter that you may want to share with your little ones.  You can view it larger here and print if you desire.