clement of alexandria

April 2013 Ensign Teaches about Deification and Theosis

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Some people argue that the Church doesn’t officially teach that we believe that man can become like God (sometimes termed deification or theosis). Such a claim is simply untrue. I clearly remember teaching the doctrine as a missionary; it was on the very first page of the first discussion. Most Christians already believe that God is our Father, and that we are His children, and as such we can become like Him. Indeed, we should strive to become like Him.

It is likewise included in the new missionary guide Preach My Gospel, used by all current missionaries in the field:

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Jesus’s High Priestly Prayer: A Temple Discourse

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Above is a film portrayal of the prayer of Jesus from John 17, which is a conclusion of his Last Discourse given to his disciples on the eve of the Passover. This discourse stretches from John 13 through chapter 17, with the prayer at the end, comprising chapter 17. This scene comes from a 2003 film entitled “The Gospel of John,” and takes it’s text from the American Bible Society‘s Good News Bible, which loses some of the intricate meaning in Christ’s words, but otherwise I think it is well done. I’m looking forward to the Church’s version when it is added to the collection of Bible Videos, which will use the King James Version directly (here you can see the Last Supper, which is the beginning of the discourse from John 13).

I just finished reading Professor William Hamblin‘s recent paper in Interpreter: A Journal of Mormon Scripture entitled, “‘I Have Revealed Your Name’: The Hidden Temple in John 17.”  It is an excellent commentary on John 17 viewed in the light of the temple. This chapter represents what is often called Jesus’ Intercessory Prayer, but also Jesus’s High Priestly Prayer, suggesting the temple theology that is central to it. [Read more…]

Baptism for the Dead: An Erroneous Practice? – Part 3

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Marcion of Sinope(Continued from Part 2)

Another early Christian evidence for the practice of baptism for the dead is from texts that reference the practice among a group known as the Marcionites. This group was a separate Christian body from the Church of Rome, who followed the teachings of Marcion (ca. 110-160) as their spiritual leader (sometimes referenced as Marcion of Sinope). The writings of Marcion are lost, so the information we have about him and his followers comes largely from the writings of others. Marcion was a Christian theologian, a ship owner, may have been the son of the bishop in Sinope, and was consecrated a bishop himself. He gathered a large following but was excommunicated from the Church of Rome in 144 as a heretic, apparently because his beliefs about the gospel clashed with the bishops of Rome. His following was strong, however, and continued to expand even after Marcion’s death for quite some time. Marcionism was a major rival to the Catholic Church.

So why do we use an example of a practice among a “heretical” group of Christians? Dr. John A. Tvedtnes has taught, [Read more…]

Baptism for the Dead: An Erroneous Practice? – Part 2

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Close on Jesus as the Good Shepherd. Ceiling - S. Callisto catacomb. Mid 3rd century A.D.(Continued from Part 1)

Some of the best studies of the early Christian practice of baptism for the dead have come from Hugh Nibley and John A. Tvedtnes. Both of these LDS scholars have written extensively on the topic. I hope to analyze some of their excellent work and provide examples of the practice of baptism for the dead which have been discovered in many different apocryphal and pseudepigraphal texts.

The Shepherd of Hermas

The first text we’ll look at is called the Shepherd of Hermas (also called the Pastor of Hermas). This was a very popular work in early Christianity, and several early Christians considered it scripture with other New Testament texts, combining them into the same canon. It was written in Rome in the second century, and was written in Greek, though a Latin translation was also soon made. Two English translations are now available for reading online at Early Christian Writings, here, and here. If you’re up to it, you can also read the Greek directly. [Read more…]