Thursday, September 10, 2009
Thursday, December 6, 2007
Spiritual Promptings Assignment
Stacy Kudlicki
12/6/2007
REL 211 – Ludlow
Spiritual Promptings
Throughout this semester, I have counted six specific incidences wherein I felt the prompting of the Holy Ghost. Generally, they occurred about once every two weeks. One-third of the promptings occurred on a Sunday, while the other two-thirds happened in the middle of the week (usually a Tuesday or Wednesday).
In my experiences, the result of following the promptings of the Spirit usually resulted in stronger relationships with roommates or coworkers, and a stronger desire to develop a relationship with God. Things I still need to do include getting a temple recommend and submitting my ancestor’s names to the temple. Half of the promptings occurred in a setting specifically designed to allow the Spirit to speak to those who were there, while the other half occurred during random times of the week.
This tracking assignment has helped me to realize that the Spirit works through general feelings of love for those around me and a desire to selflessly serve everybody. When the Spirit comes to me, it encourages me to see the bigger picture and to take control of my actions. My testimony has grown a lot this semester, and it has helped that I have kept track of the times the Spirit has helped me try to gain stronger relationships with those around me, and with God.
My first experience was the feeling to not get upset at my coworkers, who had been lazy most of the day – leaving me to clean up after them so they could ditch work and go to devotional. While I wanted to get really vocal about my feelings, I held back. I saw somewhat of a bigger picture, held my tongue, and did not complain or rat them out to the boss when she came back in. Instead, I let their absence do the talking. My boss noticed I was the only one there and said she was glad she could trust me. I built a better relationship with my boss because I did not whine and complain about my coworkers.
A second prompting I felt happened during Sacrament meeting. My roommate started crying, so I felt like I should scratch her back and tell her that I admired her. She was glad to hear it, and told me thank you and that she needed to hear it. I felt like I had done a good service that day, even though it was so small.
A third prompting occurred while I was talking to a friend about saying prayers more often. Since I had been having trouble with remember to do so, I thought of ways I could remember, and I came up with the idea of starting a gratitude journal. I have been writing in it almost everyday, stating the things I was grateful for that particular day. The more I wrote, the more I remembered to thank my Heavenly Father.
A fourth experience was a testimony FHE in front of the temple. Many of us bore our testimonies with the temple as a beautiful backdrop, and the Spirit was very strong with the group. I had the feeling that I needed to try harder to get a closer relationship to God.
A fifth experience was the dream I had the night before of going through the temple with my family to receive my endowments. I woke with a great spiritual feeling and I felt like the daughter of God I had been trying to become my whole life.
A sixth experience was the love of Christ I had while and after watching “Savior of the World”. It was so much about him that I could not focus on one idea at a time, but I tried to. On the ride home, I asked the driver to change the music to something more uplifting like Christmas music. We listened, and I felt like my soul was singing with the music to God and I was getting closer to Him as my Father.
12/6/2007
REL 211 – Ludlow
Spiritual Promptings
Throughout this semester, I have counted six specific incidences wherein I felt the prompting of the Holy Ghost. Generally, they occurred about once every two weeks. One-third of the promptings occurred on a Sunday, while the other two-thirds happened in the middle of the week (usually a Tuesday or Wednesday).
In my experiences, the result of following the promptings of the Spirit usually resulted in stronger relationships with roommates or coworkers, and a stronger desire to develop a relationship with God. Things I still need to do include getting a temple recommend and submitting my ancestor’s names to the temple. Half of the promptings occurred in a setting specifically designed to allow the Spirit to speak to those who were there, while the other half occurred during random times of the week.
This tracking assignment has helped me to realize that the Spirit works through general feelings of love for those around me and a desire to selflessly serve everybody. When the Spirit comes to me, it encourages me to see the bigger picture and to take control of my actions. My testimony has grown a lot this semester, and it has helped that I have kept track of the times the Spirit has helped me try to gain stronger relationships with those around me, and with God.
My first experience was the feeling to not get upset at my coworkers, who had been lazy most of the day – leaving me to clean up after them so they could ditch work and go to devotional. While I wanted to get really vocal about my feelings, I held back. I saw somewhat of a bigger picture, held my tongue, and did not complain or rat them out to the boss when she came back in. Instead, I let their absence do the talking. My boss noticed I was the only one there and said she was glad she could trust me. I built a better relationship with my boss because I did not whine and complain about my coworkers.
A second prompting I felt happened during Sacrament meeting. My roommate started crying, so I felt like I should scratch her back and tell her that I admired her. She was glad to hear it, and told me thank you and that she needed to hear it. I felt like I had done a good service that day, even though it was so small.
A third prompting occurred while I was talking to a friend about saying prayers more often. Since I had been having trouble with remember to do so, I thought of ways I could remember, and I came up with the idea of starting a gratitude journal. I have been writing in it almost everyday, stating the things I was grateful for that particular day. The more I wrote, the more I remembered to thank my Heavenly Father.
A fourth experience was a testimony FHE in front of the temple. Many of us bore our testimonies with the temple as a beautiful backdrop, and the Spirit was very strong with the group. I had the feeling that I needed to try harder to get a closer relationship to God.
A fifth experience was the dream I had the night before of going through the temple with my family to receive my endowments. I woke with a great spiritual feeling and I felt like the daughter of God I had been trying to become my whole life.
A sixth experience was the love of Christ I had while and after watching “Savior of the World”. It was so much about him that I could not focus on one idea at a time, but I tried to. On the ride home, I asked the driver to change the music to something more uplifting like Christmas music. We listened, and I felt like my soul was singing with the music to God and I was getting closer to Him as my Father.
Thursday, November 8, 2007
Modern Manifestation
Stacy Kudlicki
REL 211 - Ludlow
Jesus the Christ Chapter Reflections
Chapter 41: Personal Manifestation of God the Eternal Father and of His Son Jesus Christ in Modern Times
In this chapter, Talmage reiterates the event of the First Vision, and the visits of Moroni, John the Baptist, Peter, James, and John. Some important points about these experiences that Talmage brings up include the definition of the Godhead, the evidence of the Apostasy, and the existence of current revelation in the Church. Because Joseph Smith recalled seeing two distinct personages, it is evident that God the Father is separate from His Son, to whom Joseph was commanded “Hear him”. I had not previously heard of much evidence regarding the Great Apostasy, but Talmage proposes numerous scriptures which claim to manifest the truth of it. For example, Talmage points out that John would not have said, “ And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people”, unless he was indicating a restoration. That is unclear to me: I do not understand how this verse suggests anything about a falling away or an apostasy or a restoration. John could have been referring to missionary work in the spirit world, or possibly the spread of Christianity in general. Also, if it is called the “everlasting” gospel, then why did it need restoration?
REL 211 - Ludlow
Jesus the Christ Chapter Reflections
Chapter 41: Personal Manifestation of God the Eternal Father and of His Son Jesus Christ in Modern Times
In this chapter, Talmage reiterates the event of the First Vision, and the visits of Moroni, John the Baptist, Peter, James, and John. Some important points about these experiences that Talmage brings up include the definition of the Godhead, the evidence of the Apostasy, and the existence of current revelation in the Church. Because Joseph Smith recalled seeing two distinct personages, it is evident that God the Father is separate from His Son, to whom Joseph was commanded “Hear him”. I had not previously heard of much evidence regarding the Great Apostasy, but Talmage proposes numerous scriptures which claim to manifest the truth of it. For example, Talmage points out that John would not have said, “ And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people”, unless he was indicating a restoration. That is unclear to me: I do not understand how this verse suggests anything about a falling away or an apostasy or a restoration. John could have been referring to missionary work in the spirit world, or possibly the spread of Christianity in general. Also, if it is called the “everlasting” gospel, then why did it need restoration?
The Purpose of Parables
Stacy Kudlicki
11/8/2007
REL 211 - Ludlow
Jesus The Christ Chapter Reflections
Chapter 19: "He Spake Many Things unto Them in Parables"
In this chapter of Jesus the Christ, James E. Talmage gives us a greater background to what was going on in Jesus's day to help us understand the Son of God's most useful teaching method: the parable. I learned that because Christ had previously spoken with so much authority, his fame increased, and he was heard of throughout the land, including by those who claimed they were the only authority. They were prideful and Jesus knew that if he continued to speak boldly, he would get arrested. Also, the people were having a hard time understanding him. So he began to teach with parables, which were, at that time, a common teaching tool in Jewish tradition. Talmage further delves into the explanation, comparisons, and meanings behind each of Jesus's parables. These seem to be the exact material I learned in class this week. A new insight with these parables is that those of the hidden treasure and the pearl of great price were directed more towards his disciples. I was particularly struck by Talmage's statement that "Two men may hear the same words; one of them listens in indolence and indifference, the other with active mind intent on learning all that the words can possibly convey" (297). This is what makes the difference between a nice story and a life-saving principle. We have to approach the words we hear with an open mind and be ready to accept a need for change in our lives. Anyone can twist words to mean how they want them to. If we have ears of indifference a parable, even after being explained, will mean nothing because we do not want it to mean anything. But if we seek out meaning in the story, something deeper than a cute story, as it was intended, then we will find that meaning. Then, when we continue on in our lives, the average things we do that once were likened to the kingdom of heaven will remind us of the teachings of Jesus.
11/8/2007
REL 211 - Ludlow
Jesus The Christ Chapter Reflections
Chapter 19: "He Spake Many Things unto Them in Parables"
In this chapter of Jesus the Christ, James E. Talmage gives us a greater background to what was going on in Jesus's day to help us understand the Son of God's most useful teaching method: the parable. I learned that because Christ had previously spoken with so much authority, his fame increased, and he was heard of throughout the land, including by those who claimed they were the only authority. They were prideful and Jesus knew that if he continued to speak boldly, he would get arrested. Also, the people were having a hard time understanding him. So he began to teach with parables, which were, at that time, a common teaching tool in Jewish tradition. Talmage further delves into the explanation, comparisons, and meanings behind each of Jesus's parables. These seem to be the exact material I learned in class this week. A new insight with these parables is that those of the hidden treasure and the pearl of great price were directed more towards his disciples. I was particularly struck by Talmage's statement that "Two men may hear the same words; one of them listens in indolence and indifference, the other with active mind intent on learning all that the words can possibly convey" (297). This is what makes the difference between a nice story and a life-saving principle. We have to approach the words we hear with an open mind and be ready to accept a need for change in our lives. Anyone can twist words to mean how they want them to. If we have ears of indifference a parable, even after being explained, will mean nothing because we do not want it to mean anything. But if we seek out meaning in the story, something deeper than a cute story, as it was intended, then we will find that meaning. Then, when we continue on in our lives, the average things we do that once were likened to the kingdom of heaven will remind us of the teachings of Jesus.
Tuesday, October 30, 2007
The Bread of Life
Stacy Kudlicki
10/30/07
REL 211 - Ludlow
One-Verse Exegesis
St. John 6:35 - "And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst."
This verse is one of Christ's many analogical references to his purpose. He uses the analogy of bread after his miracle of feeding the five thousand. Although he has bfed them physically, he desires to also feed them spiritually. In this verse, he first defines himself as the bread of life, then states the condition of coming unto him, and follows up with a consequnce of abiding that condition which is to never hunger or thirst again.
In many of Christ's teachings, he uses parables or analogies to explain deep principles and concepts to his simple-minded disciples. He compares the bread they had just eaten to what he calls "the bread of life", to which he identifies himself. He is, therefore, the one way we are capable of partaking of the bread of life, and gaining eternal life. That is his role and no man can come unto the Father but through Christ (John 14:6).
In order for any man to partake of everlasting life, or the bread of life, "[...] they must come to him, they must believe in him. This total self-commitment to Christ, this appropriating him my faith, is the secret of eternal life and perpetual soul-refreshment," (F. F. Bruce). One cannot expect one meal to satisfy throughout a lifetime, just so, coming unto Christ once, such as when we are baptized, cannot satisfy throughout eternity. To come unto hm and believe in him, Christ intends that we should come and stay, and to be continually fed by his mercy and the blessing of his atoning sacrifice. It means to not only believe in him, but to follow him, even in his footsteps.
"Hunger and thirst are the two most demanding of physical needs. Jesus transfers them to the spiritual sphere, and promises the complete, abiding satisifaction of both," (Herschel H. Hobbs). These become, then, the most demanding spiritual neeed: to know that we are saved by his love and grace and his atonment, to know that he is always there for us no matter to what degree of grievousness our sins may be, to know that we can indeed return to our Father in heaven and live with Him for the remainder of eternity. How crucial this need is! Yet somehow it is still so difficult for us, and "in our contemporary success and sophistication we too may walk away from the vitally crucial bread of eternal life; we may actually choose to be spiritually malnourished, willfully indulging in a kind of spiritual anorexia, " (Jeffrey R. Holland). We constantly, then, have an undying hunger pang that no meal can fulfill. Our spiritual tngues are parched and yearn for quenching, but no drink may satisify. It is only through the learning and realization of the atonment of Jesus Christ and partaking of the symbolic sacramental bread that we can understand that there is hope and life beyond this day-to-day drudge.
If we choose to come unto Jesus and abide with him, our human hearts will never long painfully for certainty, for repentance, for protection in this world of eveil-filled minds, or to feel the Spirit (L. Aldin Porter). By continually coming unto him and believe in him, we can partake of his life-giving bread and never hunger again.
10/30/07
REL 211 - Ludlow
One-Verse Exegesis
St. John 6:35 - "And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst."
This verse is one of Christ's many analogical references to his purpose. He uses the analogy of bread after his miracle of feeding the five thousand. Although he has bfed them physically, he desires to also feed them spiritually. In this verse, he first defines himself as the bread of life, then states the condition of coming unto him, and follows up with a consequnce of abiding that condition which is to never hunger or thirst again.
In many of Christ's teachings, he uses parables or analogies to explain deep principles and concepts to his simple-minded disciples. He compares the bread they had just eaten to what he calls "the bread of life", to which he identifies himself. He is, therefore, the one way we are capable of partaking of the bread of life, and gaining eternal life. That is his role and no man can come unto the Father but through Christ (John 14:6).
In order for any man to partake of everlasting life, or the bread of life, "[...] they must come to him, they must believe in him. This total self-commitment to Christ, this appropriating him my faith, is the secret of eternal life and perpetual soul-refreshment," (F. F. Bruce). One cannot expect one meal to satisfy throughout a lifetime, just so, coming unto Christ once, such as when we are baptized, cannot satisfy throughout eternity. To come unto hm and believe in him, Christ intends that we should come and stay, and to be continually fed by his mercy and the blessing of his atoning sacrifice. It means to not only believe in him, but to follow him, even in his footsteps.
"Hunger and thirst are the two most demanding of physical needs. Jesus transfers them to the spiritual sphere, and promises the complete, abiding satisifaction of both," (Herschel H. Hobbs). These become, then, the most demanding spiritual neeed: to know that we are saved by his love and grace and his atonment, to know that he is always there for us no matter to what degree of grievousness our sins may be, to know that we can indeed return to our Father in heaven and live with Him for the remainder of eternity. How crucial this need is! Yet somehow it is still so difficult for us, and "in our contemporary success and sophistication we too may walk away from the vitally crucial bread of eternal life; we may actually choose to be spiritually malnourished, willfully indulging in a kind of spiritual anorexia, " (Jeffrey R. Holland). We constantly, then, have an undying hunger pang that no meal can fulfill. Our spiritual tngues are parched and yearn for quenching, but no drink may satisify. It is only through the learning and realization of the atonment of Jesus Christ and partaking of the symbolic sacramental bread that we can understand that there is hope and life beyond this day-to-day drudge.
If we choose to come unto Jesus and abide with him, our human hearts will never long painfully for certainty, for repentance, for protection in this world of eveil-filled minds, or to feel the Spirit (L. Aldin Porter). By continually coming unto him and believe in him, we can partake of his life-giving bread and never hunger again.
Tuesday, October 9, 2007
This is Life Eternal
Stacy Kudlicki
10/09/2007
REL 211 - Ludlow
One-Verse Exegesis #1
St. John 17:3 -- "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."
The significance of this verse is made evident by it being a key scripture taught in LDS seminaries. There are three significant points that can be extracted from this verse; that (1) the definition of life eternal as (2) each person knowing God and Jesus Christ and that (3) one was sent by the Other, making them two separate individuals.
Life eternal is different from immortality. All people given bodies in this life, will be granted immortality in the next life through the resurrection. Immortality is simply living forever in the next life, and does not grant any special bestowal upon any individual, but is promised freely to all of God's children by His grace. In contrast, life eternal is "the greatest of all the gifts of God" (D&C 14:7) and is distinct in that it encompasses dwelling with God, like God, as gods who endure and overcome all things, have all power, and receive the fullness of the Father.
Knowing God and Christ is distinct from knowing about them. To know about them is to know their nature, their purpose, and their omnipotence; but to truly know them is to "think what He thinks, to feel what He feels, to have the power He possesses, to comprehend the truths He understands, and to do what He does. Those who know God become like him, and have his kind of life, which is eternal life" (McConkie, 762). In order to be in such a holy state, we must practice the example of the living Christ; pure charity, pray constantly in our hearts, endure the torment of our enemies, and a ceaseless determination to perform God's will. This is no easy task, but doing these things can give us only holy thoughts and Christ-like attributes which can come as simply as a quiet assurance in our hearts of the truthfulness of the envelope of God's character. This is how we build up a deep and personal relationship with God so we can truly know Him.
Finally, the verse distinctly declares Jesus Christ as being sent by the only true God. This negates God and Jesus Christ being the same person. This scripture is the intercessory prayer of Jesus Christ to God the Father. Jesus is praying to God. Not to himself. He addresses himself in third person as being sent, a messenger, to fulfill prophecies, declare the new laws and commandments, and to redeem us. He, being delivered to us from God, delivers us from the infallible justice of our sins. It was not God's suffering on the cross, it was Christ's. It was not God's atonement, it was Christ's.
Many scriptures in the standard works indicate that eternal life includes following a narrow path of righteousness, believing on the Son, being spiritually minded, enduring to the end, and is synonymous with a crown and an inheritance. Therefore, to do these things brings about feelings inspired by the Holy Ghost as a means of knowing God so that we may gain eternal life.
10/09/2007
REL 211 - Ludlow
One-Verse Exegesis #1
St. John 17:3 -- "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."
The significance of this verse is made evident by it being a key scripture taught in LDS seminaries. There are three significant points that can be extracted from this verse; that (1) the definition of life eternal as (2) each person knowing God and Jesus Christ and that (3) one was sent by the Other, making them two separate individuals.
Life eternal is different from immortality. All people given bodies in this life, will be granted immortality in the next life through the resurrection. Immortality is simply living forever in the next life, and does not grant any special bestowal upon any individual, but is promised freely to all of God's children by His grace. In contrast, life eternal is "the greatest of all the gifts of God" (D&C 14:7) and is distinct in that it encompasses dwelling with God, like God, as gods who endure and overcome all things, have all power, and receive the fullness of the Father.
Knowing God and Christ is distinct from knowing about them. To know about them is to know their nature, their purpose, and their omnipotence; but to truly know them is to "think what He thinks, to feel what He feels, to have the power He possesses, to comprehend the truths He understands, and to do what He does. Those who know God become like him, and have his kind of life, which is eternal life" (McConkie, 762). In order to be in such a holy state, we must practice the example of the living Christ; pure charity, pray constantly in our hearts, endure the torment of our enemies, and a ceaseless determination to perform God's will. This is no easy task, but doing these things can give us only holy thoughts and Christ-like attributes which can come as simply as a quiet assurance in our hearts of the truthfulness of the envelope of God's character. This is how we build up a deep and personal relationship with God so we can truly know Him.
Finally, the verse distinctly declares Jesus Christ as being sent by the only true God. This negates God and Jesus Christ being the same person. This scripture is the intercessory prayer of Jesus Christ to God the Father. Jesus is praying to God. Not to himself. He addresses himself in third person as being sent, a messenger, to fulfill prophecies, declare the new laws and commandments, and to redeem us. He, being delivered to us from God, delivers us from the infallible justice of our sins. It was not God's suffering on the cross, it was Christ's. It was not God's atonement, it was Christ's.
Many scriptures in the standard works indicate that eternal life includes following a narrow path of righteousness, believing on the Son, being spiritually minded, enduring to the end, and is synonymous with a crown and an inheritance. Therefore, to do these things brings about feelings inspired by the Holy Ghost as a means of knowing God so that we may gain eternal life.
Thursday, September 27, 2007
The Need of a Redeemer
Stacy Kudlicki
9/27/07
REL 211 - Ludlow
Jesus the Christ Chapter Reflection
Chapter 3: The Need of a Redeemer
In this chapter, I leanred that as spirits in the pre-mortal world, we were endowed with the power of agency and that we would have the opprtunity to come to Earth and experience complete liberty of choice. We "would be given commandments and laws, free to obey or disobey, with the just and inevitable condition that he should enjoy or suffer the natural results of his choice" (18). Heavenly Father was well aware of the dangers of the plan. He knew that, without a former knowledge of this pre-Earth life, of God, and of man's nature, all of us would eventually spiral down into a spiritual death of sin. This made it necessary that a means of redemption should be provided. We would inevitable sin, but with a savior, we had a means whereby we can make amends and choose to avail ourselves from "the dire effect". Something important that I put together through reading this chapter was that God would not be God (just, yet merciful) if He were to make all men suffer the consequences of naive folly without provision for redemption. Because Jesus was sinless, he did not deserve death. Satan could not tempt him as he had our first parents, whereby causing all men, as sinners, to be subject to death. So when Jesus willingly gave his life, death could not conquer him and he was subsequently resurrected.
9/27/07
REL 211 - Ludlow
Jesus the Christ Chapter Reflection
Chapter 3: The Need of a Redeemer
In this chapter, I leanred that as spirits in the pre-mortal world, we were endowed with the power of agency and that we would have the opprtunity to come to Earth and experience complete liberty of choice. We "would be given commandments and laws, free to obey or disobey, with the just and inevitable condition that he should enjoy or suffer the natural results of his choice" (18). Heavenly Father was well aware of the dangers of the plan. He knew that, without a former knowledge of this pre-Earth life, of God, and of man's nature, all of us would eventually spiral down into a spiritual death of sin. This made it necessary that a means of redemption should be provided. We would inevitable sin, but with a savior, we had a means whereby we can make amends and choose to avail ourselves from "the dire effect". Something important that I put together through reading this chapter was that God would not be God (just, yet merciful) if He were to make all men suffer the consequences of naive folly without provision for redemption. Because Jesus was sinless, he did not deserve death. Satan could not tempt him as he had our first parents, whereby causing all men, as sinners, to be subject to death. So when Jesus willingly gave his life, death could not conquer him and he was subsequently resurrected.
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