Who are the “spirits in prison?”

FaithHopeLove, who is more covert than emeritus these days, asked about the identity of the spirits in 1 Pet 3:18-20:

18 For Christ also suffered for sins once, the righteous for the sake of the unrighteous, that he might lead you to God. Put to death in the flesh, he was brought to life in the spirit. 19 In it he also went to preach to the spirits in prison, 20 who had once been disobedient while God patiently waited in the days of Noah during the building of the ark

First, note that Christ suffered once for sin. And it’s past. Beyond that, here’s the deal.

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Translating “666″

Well, it’s June 6, 2006. The rest of the world is running around trying to calculate the number of the beast, but I want to ask a different question.

How do you translate this number into a language spoken by folks who use only the digits “one” and “two,” or perhaps just “one” and then an expression for “many?”

The Effects of the Christ-Event: Glorification

One of the most widely quoted verses in Paul’s letters is the condemnation of Rom 3:23, “For all have sinned and fall short of the glory of God.” Although we usually focus on the idea that all have sinned, the fact that all have sinned is simply what leads to the really bad news: we do not now enjoy the glory of God. In this post, the sixth in the series, we examine God’s restoration of man to glory as Paul understood it.

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The Effects of the Christ-Event: Completion

Just before Easter, J. Stapley made this comment in response to an invitation issued to readers of New Cool Thang to participate in an Easter brainstorming session on the work of Christ:

…I think that Joseph Smith was clear in the last months of his life that the Atonement was for God as well as Man. This is supported by the Book of Mormon – “that he might succor his people.” “The Spirit knoweth all things, nevertheless the Son of God suffereth according to the flesh.”

From this, I’d say that JS knew, as did the author of the Epistle of Paul to the Hebrews, that the Christ-event affected Christ himself.

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Relief Society Intrigues Iraqi Women

I see from a Salt Lake Tribune article found here, written by Peggy Fletcher Stack, that the RS has caught the attention of some folks in Iraq. Joan Betros, director of women’s and children’s family television programming for Iraqi Media Network, introduced the RS idea to an Iraqi colleage who reacted enthusiastically. The upshot is a nonprofit, nonreligious organization called FUTURE, that is, Families United Toward Universal Respect.

Two things struck me when reading the article. The first is the casual reference to the problems of corruption and the idea that volunteer efforts work against that particular challenge in developing nations. As Betros said, “They could see that through volunteerism, there is no corruption.”

Second, the Iraqi women associated with the idea visited Southern Virginia University, SLC, and Denver. In the description of these visits, which included traditional RS topics, Visiting Teaching, FHE, Welfare Square, and some time spent learning about city government in Denver, the most interesting comment is the last:

Nuha N.S. Ahmad Al-Algha, president of the Nintu Society, particularly liked the Humanitarian Center but was also drawn to the church’s vast genealogical holdings. “If you know your roots, you know your life. We are starting to lose family ties in Iraq. Everyone is running for himself.”

I hope that the RS model takes hold, but I also see that this once again demonstrates the appeal of genealogy. How many doors have been opened by just that one aspect our way of life?

The Effects of the Christ-Event: Wider Aspects of Justification

Justification is one of the most prominent of Paul’s ten great metaphors and it’s also probably the best-known one as well. In this light, I think that I’ll try to move past an assumed understanding of justification by touching on three topics:

1) The pre-Pauline roots of justification
2) Baptism and justification
3) Works of the law and justification

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Whassup with that “one-third the hosts of heaven” stuff?

Since that shadowy character HP has lately taken to investigating the even darker figure of Satan in the dim reaches of LDS protology, David J and J. Watkins want to talk about the “third part” thing. And since I’m writing my dissy on Revelation and since I had way too much Mt. Dew after dinner, I’m going to oblige.

First off, the easiest way to handle the whole thing is to rely strictly on DC 29:36-37 and be done with it:

And it came to pass that Adam, being tempted of the devil—for behold the devil was before Adam. for he rebelled against me saying “Give me thine honor, which is my power, and also a third part of the hosts of heaven he turned against me because of their agency, and they were thrust down and became the devil and his angels;

Anytime Revelation gets called in on anything but its own terms, you will be lucky if you are only tormented by demonic cavalry from the abyss for five months. So if you click “read more,” you asked for it…

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The Effects of the Christ-Event: New Creation

In one of those interesting threads over at New Cool Thang, the Head Thang posed a question to the rest of the Wild Thangs:

Ok, our scriptures clearly say that because Jesus Christ was resurrected we all will be resurrected, too. I honestly have no idea why that is the case. If God can cause us to get new bodies then why did Jesus specifically have to be resurrected to make that possible? If Christ never came couldn’t God have resurrected us all anyway? If so, then what’s the connection? If not, then what is the law that would prevent God from doing so?

The first thing that should be said is that the NT is not unanimous in reporting that Jesus was the first person resurrected.

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The Effects of the Christ-Event: Reconciliation

Early last week a random John made a most interesting post that received no real response. Since I had been going to lead into a little series with precisely the point he made, I have taken the liberty of reproducing arJ’s comment here:

As Kevin Barney pointed out at BCC recently the at-one-ment thing really is the word origin in English. But it isn’t clear to me how this word was selected to represent Christ’s sacrifice. Do any other languages render it similarly?

Also odd is that the word only shows up once in the KJV NT. The OT usage (which is frequent) doesn’t seem to support the at-one-ment idea very well since it is often referring to the animal that was just sacrificed. I am guessing now that being at with an animal was the idea the original authors had in mind. What words at (sic) actually being used in the original languages of the OT and NT?

What arJ is probably getting at is that it is very odd that a word that shows up precisely once in the NT should hold such a prominent place in Christian discourse. Or to phrase it more positively, it appears that the authors of the NT can say quite a bit about Jesus without ever using the word “atonement.”

What’s up with that?

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