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Holy Ghost and Holy Spirit

Are the “Holy Ghost” and the “Holy Spirit” the same? When Nephi refers to the “Holy Ghost” in 2 Ne. 33: 1, but then uses “Holy Spirit” in the next verse (2 Ne. 33: 2), does he have two different things in mind?

Joseph Smith defined the “Holy Spirit” as the “mind of the Father and Son” in the Lectures on Faith. Here is an excerpt:

There are two personages who constitute the great, matchless, governing and supreme power over all things–by whom all things were created and made, that are created and made, whether visible or invisible: whether in heaven, on earth, or in the earth, under the earth, or throughout the immensity of space–They are the Father and the Son: The Father being a personage of spirit, glory and power: possessing all perfection and fulness: The Son, who was in the bosom of the Father, a personage of tabernacle, made, or fashioned like unto man, or being in the form and likeness of man, or, rather, man was formed after his likeness, and in his image;–he is also the express image and likeness of the personage of the Father: possessing all the fulness of the Father, or, the same fulness with the Father; being begotten of him, and was ordained from before the foundation of the world to be a propitiation for the sins of all those who should believe on his name, and is called the Son because of the flesh–and descended in suffering below that which man can suffer, or, in other words, suffered greater sufferings, and was exposed to more powerful contradictions than any man can be. But notwithstanding all this, he kept the law of God, and remained without sin: Showing thereby that it is in the power of man to keep the law and remain also without sin. And also, that by him a righteous judgment might come upon all flesh, and that all who walk not in the law of God, may justly be condemned by the law, and have no excuse for their sins. And he being the only begotten of the Father, full of grace and truth, and having overcome, received a fulness of the glory of the Father-possessing the same mind with the Father, which mind is the Holy Spirit, that bears record of the Father and the Son, and these three are one, or in other words, these three constitute the great, matchless, governing and supreme power over all things: by whom all things were created and made, that were created and made: and these three constitute the Godhead, and are one: The Father and the Son possessing the same mind, the same wisdom, glory, power and fulness: Filling all in all–the Son being filled with the fulness of the Mind, glory and power, or, in other words, the Spirit, glory and power of the Father–possessing all knowledge and glory, and the same kingdom: sitting at the right hand of power, in the express image and likeness of the Father–a Mediator for man–being filled with the fulness of the Mind of the Father, or, in other words, the Spirit of the Father: which Spirit is shed forth upon all who believe on his name and keep his commandments: and all those who keep his commandments shall grow up from grace to grace, and become heirs of the heavenly kingdom, and joint heirs with Jesus Christ; possessing the same mind, being transformed into the same image or likeness, even the express image of him who fills all in all: being filled with the fulness of his glory, and become one in him, even as the Father, Son and Holy Spirit are one. (Lecture 5, Paragraph 2.)

The forgoing was published in 1835.

In a lecture given in 1843, Joseph stated the following (which can be found in D&C 130: 22):

The Father has a body of flesh and bones as tangible as man’s; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us.

If the Holy Ghost is a “personage of Spirit” and it can “dwell in us,” and the Holy Spirit is “the mind of the Father and Son” then are they the same thing?

The scriptures have explained that the “Holy Ghost” which dwells in you – this personage of Spirit – has the following other descriptions, or attributes:
-the Comforter
-the record of heaven
-the truth of all things
-the peacable things of immortal glory
-that which quickeneth all things
-that which knoweth all things
-that which has all power according to wisdom, mercy, truth, justice and judgment.
(Moses 6: 61.)
This is a description of the personage of Spirit which dwells inside you. This is the Holy Ghost. This is something that can be in contact with the Holy Spirit, or the “mind of the Father and Son.”

Perhaps you should look into this topic. Perhaps there is something to be found in this review.

There are many times when the term “Ghost” and the term “Spirit” are used interchangeably. The distinction is not appreciated by some translators. Therefore, if there is a difference between these two, you will need to be careful about trusting different translator’s use of the terms. They may not have any distinction in mind.

If there is a difference, then what does that say about revelation? What does that say about you? And, keeping in mind yesterday’s post, what does that say about 2 Ne. 33: 1-2?


Nephi on Holy Spirit

Nephi explained that many people harden themselves against the influence of the Holy Spirit, and consequently were unable to determine what was worth keeping and what should be cast away. He wrote:

“But behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written and esteem them as things of naught.” (2 Ne. 33: 2.)

What does it mean to “harden your heart?”
How does “hardening your heart” affect the influence of the Holy Spirit?
Why does the Holy Spirit equip you to decide whether something is to be valued or to be “cast away?”
Can you decide on your own what is of value?
Do you need to receive influence from the Holy Spirit in order to understand something is from God?
To understand something is of value?
What does it mean to “cast away” the things found in scripture?
Can you read them, even associate meaning with them, and still cast them away?
Can you support your own view using scripture and “cast them away” at the same time?
How do you turn scripture into “things of naught?”
Are distracting, inspirational stories that do not teach true doctrine capable of hardening your heart?
Are flattering words that do not call you to repent likely to harden your heart?
Can scriptures which were written under the influence of the Holy Ghost become a “thing of naught” when read by someone who has hardened their heart?
Can true doctrine become a “thing of naught” even if taught by the power of the Holy Ghost, if the listener hardens their heart?

The measure of the importance of this verse is found in a revelation given to Joseph Smith about the destruction of the wicked:

“For they that are wise and have received the truth, and have taken the Holy Spirit for their guide, and have not been deceived—verily I say unto you, they shall not be hewn down and cast into the fire, but shall abide the day.” (D&C 45: 57.)

What is the difference between “taking the Holy Spirit for your guide” and “hardening your heart against the Holy Spirit?”
How does the Holy Spirit guide so you cannot be deceived?
How does a person become “wise” and “receive the truth?”
What does it mean to be “hewn down and cast into the fire?”
What does it mean to “abide the day?”
How does the Holy Spirit figure into surviving the coming judgments of God?

Can you trust your own wisdom, intellect and abilities? Can any person, no matter what their IQ, be guided by the Holy Spirit? Does education, position, social status or qualifications equip you to know as much as the Holy Spirit?

Signs

Signs do not produce faith. (D&C 63: 9.) Signs follow faith. (Id.)

Those who “seek signs” are wicked, often adulterous. (Matt. 12: 39, Matt. 16: 4.) Those who want a sign before they will believe cannot develop faith. (Ether 12: 6.)

Signs which follow faith do not come as a result of what men seek, but come as a result of what God wills. (D&C 63: 10.)

Signs, given by God, according to His will, create mighty works by men. (D&C 63: 11.) However, God’s mighty works are often accomplished by small means. Events that are “mighty even unto the power of deliverance” (1 Ne. 1: 20), can be accomplished by so little a means as God warning a family to flee. (1 Ne. 2: 2.)

God preserved His Son through “small means.” (Matt. 2: 13-14.)

The Lord preserved mankind through the destruction at the time of Noah using only a small family. (Gen. 7: 23.)

There will be “signs” and “small means” and “mighty works” still, but they will seem as nothing to those who do not believe. But to people of faith, they will be the power of God unto salvation.

Early Church Priorities

In 1836, Parley Pratt went to Toronto, Canada to continue his missionary work. He took a letter of introduction for John Taylor, who had been active in a religious reform movement. On May 9, 1836 Parley Pratt baptized John Taylor. That conversion was instrumental in bringing a number of others into the church who had respected John Taylor as a religious figure before his conversion.

By November, Parley Pratt was back in Kirtland and wrote a letter to his friend and recent convert. John Taylor was a new member when the letter was written, having been baptized only 6 months earlier. The content of the letter shows what was considered appropriate for even the newest of Latter-day Saints in 1836. Parley wrote:

For my part I never can rest until my eyes have seen my Redeemer. Until I have gazed like Nephi upon the glories of the Celestial world. Until I can come into full communion and familiar converse with the angels of glory and the spirits of just men made perfect through the blood of Christ. And I testify to all, both small and great, both male and female, that if they stop short of the full enjoyment of these things they stop short of the blessings freely offered to every creature in the Gospel. 

(Parley Pratt letter to John Taylor, November 27, 1836; spellings and punctuation corrected.)

This was once fundamental, even basic teaching offered even to new converts. It did no damage to John Taylor.

Charity

I’ve written about how uncharitable it is to offer truth before a person is ready for it. Choking them with information they are not ready to receive it is a technique used with some success by Mormon critics. It works. There is no need to resort to distorting things, only to tell truths before someone is prepared to receive them.

The opposite is also true. When someone needs to hear more, then to withhold it from them is equally uncharitable. We starve them, and leave them to wither and die in their faith when we tell them the longing they have to know more cannot be satisfied by the Gospel. It is unkind, uncharitable and an offense to the Lord to tell someone their endowment from God of natural curiosity should be suppressed. This longing to know more is righteous. We are supposed to hunger and thirst to know more. Some people have quenched this desire and killed the child-like attribute to search deeply and long for answers. This does not mean we all have.

No one should be left disappointed by the reply that “you don’t need to know that.” Joseph asserted the Gospel included “all truth.” Brigham Young did as well. Joseph said, “Mormonism is truth; and every man who embraces it feels himself at liberty to embrace every truth: consequently the shackles of superstition, bigotry, ignorance, and priestcraft, fall at once from his neck; and his eyes are opened to see the truth, and truth greatly prevails…” (See Teachings of the Presidents of the Church: Joseph Smith, chap. 22.)

Brigham said, “‘Mormonism,’ so-called, embraces every principle pertaining to life and salvation, for time and eternity. No matter who has it. If the infidel has got truth it belongs to “Mormonism.” The truth and sound doctrine possessed by the sectarian world, and they have a great deal, all belong to this Church. As for their morality, many of them are, morally, just as good as we are. All that is good, lovely, and praiseworthy belongs to this Church and Kingdom. ‘Mormonism’ includes all truth. There is no truth but what belongs to the Gospel. It is life, eternal life; it is bliss; it is the fullness of all things in the gods and in the eternities of the gods.” (DBY, p. 3).

We have yet to figure out some of the things restored to us from Abraham. We have not plumbed the depths of the Doctrine and Covenants. To shut down inquiry because “we don’t need to know about that” is not only bad doctrine, it is a rejection of what the Restoration was intended to bestow on us.

Of all the people on earth, Latter-day Saints ought to be the most open, most inquisitive, and most interesting people of all. We should be creative, and filled with new ideas and thought. Our church meetings were once places where exciting and interesting gospel material was openly discussed.

When our time is spent discouraging inquiries, asserting we have no business knowing about our history, and shutting minds, we run open the door for a repeat of the Dark Ages. It will be locally confined to the dogmatic and intolerant believers in the most reactionary form of Mormonism; the brand utilized by the correlating of materials. Ideas are impossible to control, but the attempt will discourage and alienate the very best minds we have among us.

Differing views are not evil. Skepticism is not vile. An honest soul struggling with our faith deserves the compassion and kindness of being allowed to express themselves without feeling like something is wrong with them. All the useful questions raised should be considered, studied and answers should be sought. We need to have the confidence to believe there are answers. Even if we haven’t discovered them yet, there are still answers. And those answers can include information that requires us to rework our understanding.

Charity flows both ways: from telling too much without preparation, to hiding information from those who are ready to hear more truth. Charity also requires us to accept and fellowship with people who are scattered along a broad spectrum, from immature faith to mature understanding. How often could we benefit from hearing from others about issues which they have struggled to understand, but who remain silent because they fear our reaction?

When

When will there ever be a generation willing to learn from the mistakes of the past? Why are the patterns and errors endlessly repeated? Will there never be people willing to let the Holy Spirit guide them rather than relying on their own conceit?

Forgiving to be Forgiven

Once you begin to repent the real work commences. God forgives, but retaining forgiveness requires that we follow Him. We are not going to develop into His children until we have become acquainted with His way. He tells us what we must do to learn of Him. We must do His work, join in His labor to save souls:

“And as ye would that men should do to you, do ye also to them likewise. For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.” (Luke 6: 31-38.)

Once forgiven, we forgive. We take on ourselves the role of the intercessor by accepting the shame and abuse of this world, and both forgive and pray for those who give offenses. Through this, we come to understand our Lord because we are like Him.

This is what we see in Lehi. After learning of God’s impending judgments against Jerusalem, he prayed on behalf of “his people” (those who were condemned) with “all his heart.” 1 Ne. 1: 5. His example can be found mirrored in all who repent. They display His grace by what they suffer for His cause.

Christ taught who He was, then lived the example of what a redeemed life would be. He sacrificed Himself. Similarly His followers sacrifice themselves. Perhaps not by dying, as He did and as Joseph did, and as Steven did, and Paul, and Peter, and Abinadi and Hyrum. But by the way they live – taking offenses and forgiving. This is how we obtain broken hearts and contrite spirits, because this world is always at war with the Saints of God. Here the Children of God are strangers and sojourners.

Weakness and Repentance

We are all given weakness as part of life here in mortality. It is a gift from God. (Ether 12: 27.) Repentance requires us to turn away from sin, and to face a new direction where God is found.

Despite our hopes, and our desires, and our best efforts, we are confined to a place and occupy circumstances where we are “weak.” (Id.) The Lord promises, however, that He will “make weak things strong.” (Ether 12: 27.) What does that mean? How does our “weakness” become “strong?”

It does not involve any magic. We do not get some easy and effortless cure to our weakness just because we desire to change. We must actually change. How do we change? The Lord explains that to Moroni in the same conversation: “I will show unto them that faith, hope and charity bringeth unto me– the fountain of righteousness.” (Ether 12: 28.) Or, in other words, the “strength” we hope to receive comes from “faith” in Christ. Our “hope” is found through Him. Our “charity” is a gift also.

The “strength” is entirely borrowed. We are only as strong as our dependence on Him. Our “weakness” is strength only as we depend on Him and His rescue.

For some of us, that “strength” will involve longsuffering and continual reminders through our failure that we have been “given weakness” for a purpose – that we may be humble. As we struggle, we find exposed to our view the weakness we despise in ourselves, long to overcome, and struggle with daily, like a thorn in our flesh tearing at us. Paul begged the Lord to remove his, and was told repeatedly this weakness would remain there to afflict him so he might be humble. (2 Cor. 12: 7-9.) Therefore, Paul took consolation in the knowledge this struggle was godly. (2 Cor. 12: 10.)

Why should you be spared the struggle? Why should you not be kept humble by the weakness you have within? Why should you not take up your cross and follow Him? (Mark 10: 21.) Should your cross be anything other than a revelation to you of your own dependence on God, and need for Him?

Repentance is the start of a journey undertaken between you and your Lord. He will reveal you and Him to you through that journey. Hence the requirement for repentance in order to enter into His kingdom.

Freedom from Sins

The reason “confession” of sin is required, is to free the victim. (D&C 58: 43.) Confession robs the accuser of his power to accuse. (Rev. 12: 10.)

Once the sins of Alma and Younger and the sons of Mosiah were known, confessed and public, the sins no longer had any control over them. They felt no shame for these sins because confessing and admitting they were sinful robbed sin of its power. Similarly, the Apostle Paul’s admission of his sinful past allowed him to move on to accepting and celebrating God’s grace. (1 Tim. 1: 12-16.)

There is power in confessing. It puts the confessor above his sin. (James 5: 16.) We confess to celebrate God’s great deliverance of us. We are all weak. It is part of worshipping Him. (D&C 59: 12.) This is why the testimony of God’s redemption by Alma the Younger included confession of his own sins. (Alma 36: 6, 12-14.)

Those who claim they are holy men, without sin, and thereby cover their weaknesses while courting the praise and admiration of others, have no truth in them. (1 John 1: 8.) But if we confess we are sinful and weak, God is faithful to forgive us. (1 John 1: 9.)

Freedom from sin can only come through admitting your sinful nature. When we confess, He forgives. (D&C 64: 7.)