7 REASONS Why Pananaw Doesn't Understand The Latter Day Saint Faith

By Bro. Nathan

Ang article na ito ay isang revision ng nakaraan ko na article entitled "Refutation Of A YouTube Video By Pananaw." ang mga articles na ito ay narevise for further detail at explanation. sa mga panahon na lumalagap ang Youtube sa filipino culture ay madami na din na kababayan natin na gumagawa ng youtube channels para makakita. ang Pananaw is a filipino youtube channel among sa mga nagsimulang channels na ito. isa itong channel that uploads video about religious stuff (that recently na nagpaalam sa YouTube). two years ago, the channel uploaded a video about "mormonism" titled "7 bagay na dapat malamon mo sa Mormons (LDS)" and ang content ng video probably ay sourced from suspicious anti-mormon websites. the video is very faulty. arguments and assumptions presented in the video were fallacies. last time bago ko sinulat ng article ay nagkaroon kami ng discussion ni Pananaw sa kanyang sariling Facebook page pero dito ay present parin ang kanyang dishonesty kagaya ng nagpapanggap na dating member even though simple na doctrines ay hindi kayang maipaliwanag at of course, irrationality at eisegesis. he deleted ang mga post namin sa timeline ng kanyang page dahil sa fear na mawittness ng public ang aming discussion at ang aming mga refutation. so we decided nalang na ipost ito sa page at ishare to everyone.

so here are his presented arguments at ang aking mga responses.

#1. ON POLYGAMY : "Joseph Smith Practiced Polygamy"

isa ito sa mga frequently used arguments against sa lds church na kung saan ay palaging minimisinterpret. Latter Day Saints believe that Monogamy was the standard of the Lord. yes. polygamy was having more than wife. Joseph smith practiced it but this was no longer practiced by the church. anyone who practices polygamy today WILL BE EXCOMMUNICATED. yet sabi ni "Pananaw"

"kaya daw ito prinactice ng lds church ay dahil prinactice daw ito ni Lord para dumami ang batang maisilang sa gospel at covenant ng church".( 1:01)

There is a resonable purpose of why 1800's Latter Day Saints practiced polygamy. Latter-day Saints do not understand all of God’s purposes for instituting, through His prophets, the practice of plural marriage during the 19th century. The Book of Mormon identifies one reason for God to command it: to increase the number of children born in the gospel covenant in order to “raise up seed unto [the Lord]” (Jacob 2:30). Plural marriage did result in the birth of large numbers of children within faithful Latter-day Saint homes. It also shaped 19th-century Mormon society in other ways: marriage became available to virtually all who desired it; per-capita inequality of wealth was diminished as economically disadvantaged women married into more financially stable households; and ethnic intermarriages were increased, which helped to unite a diverse immigrant population. Plural marriage also helped create and strengthen a sense of cohesion and group identification among Latter-day Saints. Church members came to see themselves as a “peculiar people,” covenant-bound to carry out the commands of God despite outside opposition, willing to endure ostracism for their principles. ang practice ng polygamy ay provisionary at ito ay sanctioned. those who are allowed to practice polygamy was only selected.

"ang huling polygamy na nangyari ay sa panahon pa ni Abraham. sa tingin nyo ipaguutos pa ba ito ng Dios ano?" (1:17)

Ang last na practice ng polygamy ay hindi sa panahon ni Abraham and the other patriarchs. it was continued after sa panhon ni Abraham. God commanded some men to practice polygamy after Abraham. these men proved that Polygamy was provisioned and sanctioned by the Lord. Take for example, the Patriarch Abraham, who married Hagar, Keturah, and other unnamed concubines (Gen.  16:3; 25:1, 6); ngunit kilala natin siya na siya ang "father of all nations." (Gen. 17:4-5) at ang "kaibigan ng Dios." (2 Chr. 20:7; Isa. 41:8; Jm. 2:23); Ang apo ni Abraham na si Jacob/Israel; also practiced polygamy  (Gen. 29:21-30; 30:3-4,9). May mga kalalakihan na nagpractice ng polygamy after ng times ng partriarchs gaya ni King David (1 Sam. 25-43; 27:3; 30:5; 2 Sam. 3:2); at si King Solomon (1 Kgs. 11); si Abijah na may 14 wives (2 Chr. 13:21) and yet he is described as a righteous king of Judah who honored the Lord and prospered in battle because of the Lord's blessing (2 Chr. 13:5-18), Jehoiada, who is a priest under king Joash had two wives and is described at his death as one who "had done good in Israel, both toward God and toward his house." (2 Chr. 24:3-16).

Polygamy is not adultery for God would not give them wives and be the cause of their sinning. God is holy and would not tempt any man to sin (James 1:13). kung always na bawal ang polygamy sa paningin ng Dios, bakit pa ba niya binigyan o pinahintulot ang mga tao na magpractice ng polygamy?

#2. ON THE DEAFICATION OF MAN : "You Can Be God"

Ang Latter Day Saint doctrine ng Theosis or Exaltation na present din sa Early Christianity at Eastern Orthodox Christians ay completely misinterpreted and misunderstood. sa video, ineexagerate niya ang doctrine na ito.he cited Revelations 22:13 at ang Genesis 3:3-5 as a proof text para sa kanyang "expose", at dito ay guilty siya ng eisegesis.

"wala nang god before and after niya"*then cites 1 Timothy 2:5

In Genesis 3:3-5, While it is true that Satan told Eve that by partaking of the fruit she and Adam would become "as gods, knowing good and evil," but we should read the whole context. sa verse 22, kinumpirma mismo ng Dios kung anong nangyari sa pagkafall nina Adam and Eve :

"And the LORD God said, Behold, the man is become as one of us, to know good and evil." (Gen. 3:22) KJV

Obviously, sinasabi sa atin ng context na ang comparison din sa vv. 3-5 ay in the sense na pareho ang tao at ang Diyos na nakakaalam ng good and evil. Dito, ang promise na ito ay hindi idle, na kung saan ay sinabi ni Satanas na hindi sila mamamatay (v. 5), na kung saan ay kontra sa sinabi ng Panginoon (Gen. 2:17; 3:3). sa magiging "pareho sa Diyos" however ay naconfirm mismo ng Diyos sa v. 22 kapag nagbabasa lang nang mabuti ang person in the name of Pananaw. he should read the Scriptures in context.

Ang "Alpha and Omega"

Ito ay ang title ni Jesus Christ to designate His greatness as ang creator at Judge, that He was in the beginning, all things came into being through Him, and He will be the one who will end all evil on this earth, and would judge us according to our works  (cf. Jn. 1:1-3; Col. 1:1-15; Heb. 1:1-3; Jude 1:4-5; Rev. 20).  this doesn't disprove yung doctrine ng deafication since ang doctrine na ito teaches that we will have the same nature and mamamana natin ang lahat ng bagay ang will rule with with together (Rom. 8:14-18; Rev. 3:21; 21:7).

Children As Joint Heirs

The Bible says na tayo ay ang mga literal na mga sons and dauthers of God (Jn. 20:17; Acts 17:29; Heb. 12:9), as for Paul used the Greek word na γένος (genos) sa Acts 17:29 which means "ancestral stock", "descendant" (BDAG A Greek English Lexicon Of The New Testament And Other Early Christian Literature) shows na tayo ay mga literal na spiritual na mga anak ng Diyos. as furthermore defined to some Lexicons, it supports Latter Day Saint theology :

Louw-Nida

10.32  γένος, ους n: a non-immediate descendant (possibly involving a gap of several generations), either male or female - 'descendant, offspring.' ἐγώ εἰμι ἡ ῥίζα καὶ τὸ γένος Δαυίδ 'I am the root and descendant of David' Re 22.16. Here ῥίζα (10.33) and γένος are very similar in meaning, and it is often best to coalesce the two terms into a single expression, for example, 'I am a descendant of David' or 'I belong to the lineage of David.'

Joseph Fitzmyer comments :

" ‘For we too are his offspring.’ These words are quoted from the third-century astronomical poem of the Stoic, Aratus, who was born in Soli (in Cilicia) ca. 315 B.C., tou gar kai genos eimen, “of him we too are offspring” (Phaenomena 5). Luke may have changed the Ionic eimen to Attic semen, but he more likely found it so in a source, because the Attic form was current. It appears also in frg. 4 of the second-century B.C. Jewish apologist, Aristobulus, quoted in Eusebius, Praeparatio evangelica 13.12.6 (GCS 8/2.194). In quoting this verse, the Lucan Paul makes a new point in part III of his address: God is not only near to human beings, but they are related to him as kin. Paul understands the Stoic idea in a biblical sense; c. Psalm 139; Luke 3:38." (Adam as God’s son). (Joseph A. Fizmyer, The Acts of the Apostles: A New Translation with Introduction and Commentary [AB 31; Garden City, N.Y.: Doubleday, 1998], 611; emphasis added)

And as mga anak niya ay may potential tayo to be like Him. This is not new in the scriptures. throughout the scriptures ay itinuturo ang Deafication. sinasabi ng scriptures na ang man ay may potential na maging kagaya ng Dios. the bible says that we should strive to become perfect and holy like God (Lev. 11:44-45; 19:2; 20:7, 26; Mt. 5:48; 1 Pt. 1:15-16;). At maging mismo, ang Dios ng Israel ay itinuro sa atin ang potential ng tao na ,maging katulad niya. sinabi ng Panginoon sa Psalms 82:6 :

" I said, “You are gods, And all of you are children of the Most High." (Ps. 82:6) NKJV

Sinitas ng Tagapagligtas ang talata na ito mula sa Old Testament (Jn. 10:34) para sa mga Judio gusto siyang batuhin dahil sa pagcleclaim niya ng deity as God, and He commented :

" If He called them gods, to whom the word of God came [and the Scripture cannot be broken]," (Jn. 10:35) NKJV

Norman Russell commented :

" Deification has several senses in patristic literature, but at its most profound it refers to the transformative effect of participation in Christ. Of the various terms the Father use to express the work of Christ—salvation, redemption, reconciliation, recapitulation, recreation, restoration, and so forth—deification is the one that seems least rooted in the language of the New Testament. The word first appears as θεοποιησις in the late second century, and in its most familiar form, θεωσις, only in the mid-fourth century. Yet what the word expresses lies at the heart of the early Church’s kerygma, namely, that ‘God sent his only Son into the world that we might live through him’ (1 John 4:9).

In John’s Gospel there is a report of a critical debate between Jesus and ‘the Jews’ that took place in the Temple at Jerusalem, in the portico of Solomon (John 10:22-39). In the course of the debate (at verse 34), Jesus quotes Psalm 82:6, ‘I said, you are gods’, to demonstrate a fortiori that if those to whom the word of God came in the past could be addressed as gods, he could call himself the unique Son of God without blasphemy. This verse was later used by Justin Martyr who adapts a Rabbinic exegesis of Psalm 82:6 (the ‘gods’ are those who obey the Torah) to argue that in fact they are those who obey the commandments of Christ. Not only afterwards this exegesis was taken up by Irenaeus who identified the gods specifically with those who had put on Christ through baptism, thus launching the verse on its career as a key text supporting the notion of deification. Irenaeus was prompted by his exegesis of the ‘gods’ as the baptized to enunciate the ‘exchange’ formula: the Son of God ‘became what we are in order to make us what he is himself’ (Haer. 5, praef.; trans. mine). The rich implications of this two-way traffic were to influence Christological thinking. Both the self-emptying of the divine without loss of divine impassability and the deification of the human without loss of human finitude are required for Christ to fulfil his salvific role." (Norman Russell, “The Work of Christ in Patristic Theology,” in Francesca Aran Murphy, ed. The Oxford Handbook of Christology [Oxford: Oxford University Press, 2015, 2018], 154-66, here, pp. 162-65)

At si Apostle Peter sa kanyang general epistle, kanyang sinabi na may potential tayo na makapagpartake ng nature na natatamo ng Dios :

" who have been chosen and destined by God the Father and sanctified by the Spirit to be obedient to Jesus Christ and to be sprinkled with his blood: May grace and peace be yours in abundance. Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you," (2 Pt. 1:2-4) NRSV

And other apostles gaya ni Apostle Paul, sinabi niya na tayo as "mga anak ng Dios" ay puwede tayo na maging "mga tagapagmana sa Dios, at mga kasamang tagapagmana ni Cristo" (Rom. 8:14-15; Gal. 4:7). mamanahin natin ang "lahat ng bagay" (Rev. 21:7). Sinabi din ni apostle John na tayo ay ang "mga anak ng Dios," na "na kung siya'y mahayag, tayo'y magiging katulad niya: sapagka't siya'y ating makikitang gaya ng kaniyang sarili." at na "sinomang mayroon ng pagasang ito sa kaniya ay naglilinis sa kaniyang sarili, gaya naman niyang malinis." (1 Jn. 3:1-3). but in that relationship, though the exalted Christian will be joint heirs with Christ, Sasabihin ng Tagapagligtas na "ako'y magiging Diyos niya at siya'y magiging anak ko." (Rev. 21:6-7; cf. 1 Cor. 3:21-23.) . sa state na yaon ay tutulungan natin siya na pamalahan ang lahat ng mga bagay (Lk. 12:43-44; Rev. 3:21), magiging isa sa Dios at sa Tagapagligtas (Jn. 17:20-23); magkakaroon ng naluwalhating katawan gaya ng sa Dios (1 Cor. 15:49; Phil. 3:21; 1 Jn. 3:2) at makakatanggap ng kaluwalhatian mula sa Dios (Rom. 8:18; 2 Cor. 3:18).

Patrological Evidences

This very same doctrine that was taught in the scriptures ay itinuro din ng mga Early Christian Church Fathers. consider the following...

Irenaeus (ca. AD 115 - 202) —  Saint Irenaeus, who may justly be called the first Biblical theologian among the ancient Christians, was a disciple of the great Polycarp, who was a direct disciple of John the Revelator. Irenaeus is not a heretic or unorthodox in traditional Christian circles, yet he shares a belief in theosis:

"While man gradually advances and mounts towards perfection; that is, he approaches the eternal. The eternal is perfect; and this is God. Man has first to come into being, then to progress, and by progressing come to manhood, and having reached manhood to increase, and thus increasing to persevere, and persevering to be glorified, and thus see his Lord."

"there is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption....Since, therefore, this is sure and stedfast, that no other God or Lord was announced by the Spirit, except Him who, as God, rules over all, together with His Word, and those who receive the Spirit of adoption."

" We were not made gods at our beginning, but first we were made men, then, in the end, gods."....Also:...." How then will any be a god, if he has not first been made a man? How can any be perfect when he has only lately been made man? How immortal, if he has not in his mortal nature obeyed his maker? For one's duty is first to observe the discipline of man and thereafter to share in the glory of God." And:....." Our Lord Jesus Christ, the Word of God, of his boundless love, became what we are that he might make us what he himself is.” And:...." But of what gods [does he speak]? [Of those] to whom He says, "I have said, Ye are gods, and all sons of the Most High." To those, no doubt, who have received the grace of the "adoption, by which we cry, Abba Father."

".....For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one, ] continuing in His love and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who died for him, for He, too, "was made in the likeness of sinful flesh," to condemn sin, and to cast it, as now a condemned thing, away beyond the flesh, but that He might call man forth into His own likeness, assigning him as [His own] imitator to God, and imposing on him His Father's law, in order that he may see God, and granting him power to receive the Father; [being] the Word of God who dwelt in man, and became the Son of man, that He might accustom man to receive God, and God to dwell in man, according to the good pleasure of the Father."

Clement of Alexandria (AD 150-215) — Sinabi ni Clement of Alexandria na isa sa mga purpose ng incarnation ni Jesus Christ ay para matulungan tayo na matuto kung papaano ma-deify.

"yea, I say, the Word of God became a man so that you might learn from a man how to become a god."...And.."...if one knows himself, he will know God, and knowing God will become like God...His is beauty, true beauty, for it is God, and that man becomes god, since God wills it. So Heraclitus was right when he said, "Men are gods, and gods are men."

"Those who have been perfected are given their reward and their honors. They have done with their purification, they have done with the rest of their service, though it be a holy service, with the holy; now they become pure in heart, and because of their close intimacy with the Lord there awaits them a restoration to eternal contemplation; and they have received the title of "gods" since they are destined to be enthroned with the other "gods" who are ranked next below the Savior. "

Augustine (AD 354-430) — Augustine, considered one of the greatest Christian Fathers, said

" but He himself that justifies also deifies, for by justifying He makes sons of God. For He has given them power to become the sons of God, (Jn. 1:12). If then we have been made sons of God, we have also been made gods"

Others :

"And we have learned that those only are deified who have lived near to God in holiness and virtue" (Justin Martyr, ca. 160, First Apology 21, in Ante-Nicene Fathers 1:170)

"all men are deemed worthy of becoming 'gods,' and of having power to become sons of the Highest" (Justin Martyr, ca. 160, Dialogue With Trypho 124, in Ante-Nicene Fathers 1:262)

"Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God" (Theophilus, ca. 180, To Autolycus 2:27, in Ante-Nicene Fathers 2:105)

" Irenaeus taught that "at the resurrection of the just," men will be "passing beyond the angels, and be made after the image and likeness of God" (Irenaeus, ca. 180, Against Heresies 5:36:3, in Ante-Nicene Fathers 1:567)

"Being baptized, we are illuminated; illuminated, we become sons; being made sons, we are made perfect; being made perfect, we are made immortal. 'I,' says He, 'have said that ye are gods, and all sons of the Highest.' [Psalms 82:6]"

(Clement of Alexandria, The Instructor 1:6, in Ante-Nicene Fathers 2:215)

"On this wise it is possible for the [true] Gnostic already to have become God. 'I said, Ye are gods, and sons of the highest.' [Psalms 82:6]" (Clement of Alexandria, ca. 195, Stromata 4:23, in Ante-Nicene Fathers 2:437)

"it will be impossible that another god should be admitted, when it is permitted to no other being to possess anything of God. Well, then, you say, we ourselves at that rate possess nothing of God. But indeed we do, and shall continue to do—only it is from Him that we receive it, and not from ourselves. For we shall be even gods, if we shall deserve to be among those of whom He declared, 'I have said, Ye are gods,' [Psalms 82:6] and, 'God standeth in the congregation of the gods.' [Psalms 82:1] But this comes of His own grace, not from any property in us, because it is He alone who can make gods." (Tertullian, ca. 200, Against Hermogenes 5, in Ante-Nicene Fathers 3:480)

"I am of opinion that the expression, by which God is said to be 'all in all,' means that He is 'all' in each individual person. Now He will be 'all' in each individual in this way: when all which any rational understanding, cleansed from the dregs of every sort of vice, and with every cloud of wickedness completely swept away, can either feel, or understand, or think, will be wholly God; . . . when God will be the measure and standard of all its movements; and thus God will be 'all,' for there will no longer be any distinction of good and evil, seeing evil nowhere exists;" (Origen, ca. 225, De Principiis 3:6:3, in Ante-Nicene Fathers 4:345)

“Now it is possible that some may dislike what we have said representing the Father as the one true God, but admitting other beings besides the true God, who have become gods by having a share of God. They may fear that the glory of Him who surpasses all creation may be lowered to the level of those other beings called gods. We drew this distinction between Him and them that we showed God the Word to be to all the other gods the minister of their divinity . . . As, then, there are many gods, but to us there is but one God the Father, and many Lords, but to us there is one Lord, Jesus Christ” (Origen, Commentary on John 2:3, in Ante-Nicene Fathers 9:323)

"What man is, Christ was willing to be, that man also may be what Christ is." (Cyprian, ca. 250, Treatises 6:11, in Ante-Nicene Fathers 5:468)

"[The chaste man will become] identical in all respects with God" (Lactantius, ca. 304-313, Divine Institutes 6:23, in The Mystery-Religions 106-107)

"the saints also can enjoy precisely the same kind of fellowship with the Father [as Jesus Christ.]" (Eusebius, in Early Christian Doctrines 226)

"[God] made man for that purpose, that from men they may become gods." (Jerome, The Homilies of Saint Jerome 1:106)

"I too might be made God so far as He is made Man." (Gregory of Nazianzus, Oration 29:19, in Nicene and Post-Nicene Fathers Series 2, 7:308)

and many more christian fathers and theologians believe in the doctrine of deafication. as said, the deafication of man will never replace God or Jesus. God will always be our God, Jesus will always be our Savior. we will remain supreior to them. we are in eternal subjection to God, the eternal Father (D&C 76:21, 62, 92-93, 108, 110, 119).

#3. THE RELATIONSHIP OF THE SON OF GOD AND THE DEVIL : "Jesus And Lucifer Are Brothers"

"si Jesus daw ang older brother ni Lucifer. kaya daw napunta si lucifer dito sa earth dahil nagrebel ito at naisama ang one third ng mga angels sa heaven."* then cites John 3:16.fot god so loved the world and he gave his one and only son... nagiisang anak sa tagalog."

Ang phrase na "Υἱὸν τὸν μονογενῆ" (huion ton monogene - only begotten Son) ay completely misinterpreted at misunderstood. Pananaw ignores the fact na si Jesus Christ ay ang "only Son" or  only begotten Son of Heavenly Father in the flesh. Ang Dios ang biological father niya nung pinanganak siya dito sa earth kumbaga (cf. Jn. 1:18). actually, si Jesus ang firstborn spiritual child ni Heavenly Father (Rom. 8:29; Col. 1:15). And the author of the video also says :

" Jesus is God and Satan was a fallen angel".

First of all, it ignores the fact na in every sibling ay may magkaibang ugali. kung mabait ang isa at may kapatid siya na pasaway, would that make yung anak na mabait na pasaway din? this is a complete na hasty generalization mula sa mga Anti-mormons with such unfair na arguments. furthermore ay may mga examples tayo ng mga magkapatid sa Bible na may opposite na ugali, e.g si Cain at Abel (Gen. 4:1-26; Heb. 11:4; 1 Jn. 3:12), si Jacob at Esau (Gen. 25:19-24), si Joseph at ang kanyang mga siblings (Gen. 37:1-11), at ang prodigal son at ang son na nagstay sa kanyang ama sa parable ni Jesus Christ (Lk. 15:11-32). bakit ba hindi nila iapply ang standard na ito sa mga siblings na ito sa Bible instead of using double standards?. furthermore, Michael Hickiembotham wrote in Fairmormon :

" we must first understand that lucifer ( which means lightbearer in latin, in hebrew, original shining one ) was in the beginning 'a son of the morning'[Isa. 14:13-14] and was perfect in all his ways until iniquity was found in him [Ez. 28:13-15] thereafter, he aspired to exalt himself and become 'like the most high' [Isa. 14:13-14]. Lucifer lust for power led to his downfall. because of his rebellion against God, he was cast out as a 'lightening' and 'became satan' [Moses 4:3-4; Lk. 10:18; Rev. 12:7-9; 2 Ne. 12:17-18; D&C 76:25-27] we should note that lucifer was not created as a evil being but became satan by his own choice. it should be ironic that satan is evil while his Christ brother was righteous but we should remember that he was among many who were spirit brother that some has a spirit of rebellion should come as no suprise. Isaiah 14:13-14 and Revelation 12:7-9 makes it clear that it was so.we find similar examples among other brothers in the scriptures : Cain and Abel, Joseph and his brothers,and Jacob and Esau.we should note that even among the apostles chosen by Christ was found Judas Iscariot; a man who was initially at least worthy of that calling."  (for a much detailed explanation for this topic, pdf link here https://www.fairmormon.org/wp-content/uploads/2011/11/hickenbotham-jesus-satan-brothers.pdf)

Robert Boylan, a Latter Day Saint Theologian and apologist—wrote the following about the relationship of Jesus and Satan :

In Job 1:6, we read the following:

Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.

In this text, Satan is presented as being among the “Sons of God” (בני האלהים) This can be seen in the verb יצב (to take [their] stand/position”) and that Satan is said to be in their “midst,” that is, he belongs among their ranks, clearly demonstrating that the theology of Job holds to a “Satan” who has real, ontological existence, in contradistinction to some Christadelphian interpretation of the "Satan" texts in Job. When one examines the phrase, “among them” (KJV), one finds that the Hebrew is a phrase consisting of the prefixed preposition (בְּ) meaning “in/among” and (תָּוֶךְ). When one examines the other instances of this phrase in the Hebrew Bible, it denotes someone being a member of a group, not independent thereof (e.g., Exo 28:33; Lev 17:8, 10, 13; Num 1:47; 5:3; 15:26, 29, etc.); indeed, commentators such as David J.A. Clines states that the phrase regularly denotes membership of the group in question (See Clines, Job 1-20 [Word Biblical Commentary, 1989], 19). The bare term תָּוֶךְ also denotes membership, not independence, of the group in question (cf. Gen 23:10; 40:20; 2 Kgs 4:13).

Furthermore, the "Satan" in Job 1:6, in Hebrew, is not just the bare term (שָׂטָן), meaning an "adversary," which, in and of itself, can denote anyone who opposes another, whether divine or not (e.g., the angel of the Lord is referred to as an adversary or שָׂטָן in Num 22:22), but is coupled with the definite article (השטן), “the satan,” which denotes the supernatural tempter (cf. Zech 3:2); one should compare this with similar Greek locutions in the LXX and NT such as such as ο σατανας (Sirach 21:27; Matt 12:26; Mark 3:26; 4:15; Luke 10:18; 11:18; 13:16; 22:31; John 13:27; Acts 5:3; 26:18; Rom 16:20; 1 cor 5:5; 7:5; 2 Cor 2:11; 11:14; 1 Thess 2:18; 2 Thess 2:9; 1 Tim 1:20; 5:15; Rev 2:9, 13, 24; 3:9; 12:9; 20:2, 7); ο διαβολος (Matt 4:1,5,8,11; 13:39; 25:41; Luke 4:2,3,6,13; 8:12; John 8:44; 13:2; Acts 10:38; Eph 4:27; 6:11; 1 Tim 3:6, 7; 2 Tim 2:26; Heb 2:14; James 4:7; 1 John 3:8, 10; Jude 1:9; Rev 2:10; 12:12; 20:10) and ο πειραζω (Matt 4:3; 1 Thess 3:5), all denoting the external, supernatural tempter in most of Christian theologies (some small groups denying a supernatural Satan notwithstanding).

Why is this significant? One popular charge is that Latter-day Saints believe that Jesus and Satan are “brothers.” Left on its own, it is shocking and seen as blasphemous. However, leaving this on its own, with no explanation, is “yellow journalism.”

In Latter-day Saint Christology Christ has existed for all eternity; many critics claim that LDS theology is reflective of Arianism or some other Christology, but that is a non sequitur. D&C 93:21 and other texts affirm that Christ has existed eternally. Notice the “high Christology” of the following two passages from uniquely LDS scriptural texts (more could be reproduced):

And Amulek said unto him: Yea, he [Christ] is the very Eternal Father of heaven and of earth, and all things which in them are; he is the beginning and the end, the first and the last. (Alma 11:39)

I am Alpha and Omega, Christ the Lord, yea, even I am he, the beginning and the end, the Redeemer of the world. (D&C 19:1)

In LDS theology, properly stated (and not the caricature one finds in works such as The God Makers and other presentations thereof) states we all pre-existed as the spirit sons and daughters of God. In that sense, we are all brothers/sisters of Jesus. However, Job 1:6 proves, unless one is a Christadelphian or some other similar group, “the Satan” is one of the “sons of God,” that is, a member of the heavenly court, one of whom was Yahweh. Note Deut 32:7-9 from the NRSV, reflecting the Qumran reading (see this blog post reproducing what a recent scholarly commentary has to say about this important pericope):

Remember the days of old, consider the years long past; ask your father, and he will inform you; your elders, and they will tell you. When the Most High apportioned the nations, when he divided humankind, he fixed the boundaries of the peoples according to the number of the gods; the Lord's own portion was his people, Jacob his allotted share.

While much more could be said, it should be noted that, as with so many beliefs, it is Latter-day Saint theology, not Evangelical theology, that is supported by biblical exegesis.

#4. ON THE VICARIOUS WORK OF BAPTISM : "Baptism The Dead."

Sinabi ni Pananaw :

"naniniwala ang mga mormons na pwede mong maligtas ang iyong mga buhay na hindi pa nababaptize, may baptism for the dead. hindi ka mamili kung ibabaptize mo yung taong mahal mo o hindi" *then quotes 1 cor. 15:29 diba kasi once na namatay ang tao is judgement na agad *then quotes heb. 9:27. pag namatay tayo judgement na agad. kung anong nagawa mo sa mundo nung nabubuhay pa, ijujudge kana agad kaya sabi ni pablo para saan ba yung baptism for the dead kung patay na yung tao."

Sinitas siya ang 1 Corinthians 15:29 para iattempt na idisprove ang baptism for the dead. but instead, 1 Corinthians 15:29 proves that early christians practiced baptism for the dead. Pananaw takes the verse out of context. sabi niya which is an explicit na strawman argument :

"para saan ba yung baptism for the dead kung patay na yung tao."  (which is explicitly a strawman)

The verse reads : "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" (1 Cor. 15:29) Verses 12-14 reads :

" Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain." (1 Cor. 15:12-14)

Ang main theme ng 1 Corinthians 15 ay about sa resurrection. niretell ni Paul ang story ng resurrection ni Jesus Christ (vv. 1-11), ipinaliwanag ang resurrection of the dead at ang importance ng atonement para maging available ang resurrection para sa lahat (vv. 12-34) at ipinaliwanag ni Paul kung ano ba ang resurrected physical body sa time that it will be raised (vv. 35-58). here Paul teaches the importance of the doctrine of the resurrection. vain ang preaching nila kung walang ressurection for the dead. vain ang preaching nila kung hindi nabuhay muli si Jesucristo. vain ang beliefs and practices nila like the baptism for the dead if there's no resurrection. sa verse 29, sinasabi dito ni Paul na "ano pa bang silbi na nagbabaptize tayo para sa/in behalf sa mga patay kung hindi din naman sila mabubuhay" (paraphrase).

he also cited Hebrews 9:27 and said

" pag namatay tayo judgement na agad. kung anong nagawa mo sa mundo nung nabubuhay pa, ijujudge kana agad kaya sabi ni pablo para saan ba yung baptism for the dead kung patay na yung tao."

May problem dito sa eschatology ni Pananaw. Jesus said na the dead will be resurrected before the judgement day (Jn. 5:28-30). ang mga spirit befor the resurrection will wait at a place we call "the spirit world". the Jews call it Sheol or Hades (see. Gen. 37:35; 42:38; 44:29-31; Num. 16:30-33; Dt. 32:22; 1 Sam. 2:6; 2 Sam. 22:6; 1 Kgs. 2:6-9; Job 7:9; 11:8; 14:13; 17:13-16; 24:19; 26:6; Ps. 6:5; 9:17; 16:10; 18:5; 30:3; 31:17). the scriptures also use other wordings kagaya ng "paradise" (Lk. 24:43; 1 Cor. 5:8) at ang "bossom of Abraham" (Lk. 16:19-31). we don't believe in soul sleep and the scriptures don't support soul sleep. At the resurrection, sinabi ni Jesucristo sa kanyang katabi na tulisan at that very day of their death, "TODAY, you will be WITH Me in Paradise." (Lk. 23:43). may pinuntahan si Jesus Christ before ang kanyang resurrection at pumunta siya ng paradise at that very day at hindi three days later. the greek word in the context μετά - meta denotes the presence of both individuals to each other (with, together, among; cf. Προς). after Jesus was resurrected, he said to Mary Magdalene " ...touch Me not, for I have not yet ascended to My Father..." (Jn. 20:17). so hindi diretsong langit ang pinuntahan niya, hindi siya pumunta directly sa presence ni Heavenly Father. The apostle Peter also reports us na pinuntahan niya ang mga spirits in the prison (spirit prison) where he visited the righteous in the paradise and the unbelievers in prison. Jesus was during the three days His body was in the grave, he preached unto the spirits in the prisons (1 Pt. 3:20-21; 4:6). Nagpreach si Jesus Christ and other people sa spirit prison for the sake ng mga taong hindi narinig ang Gospel before sila namatay. one must hear the gospel before being baptized kaya nila ginagawa ito. Baptism is important for the salvation of an individual (Mk. 16:16; Jn. 3:5; Acts 2:38; Rom. 6:3-7; Gal. 3:27). God gives chances for everyone for He is just (Ps. 89:14), at gusto niya na maging available ang salvation para sa lahat ng mga anak niya (1 Tim. 2:4; 2 Pt. 3:9; Ezek. 18:23; Mt. 23:37) kaya may practice ang mga early Christians na baptism in behalf of the dead.

Ang mga anti sa posthumous salvation will cite Hebrews 9:27 as a proof text para sa kanilang theology. Stephen Jonathan wrote on the misuse ng Hebrews 9:27 by such people na naniniwala sa heresy na wala nang salvation after death :

The context of Heb 9:27 is the unique sacrifice of Christ . . . Christ’s sacrifice was unlike the animal sacrifices of the Old testament in that he did not need to offer himself again and again. Rather, he has “appeared once for all” (v. 26) to do away with sin by the sacrifice of himself. Then the author then introduces verses 27-28 “Just as man is destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many people; and he will appear a second tie, not to bear sin, but to bring salvation to those who are waiting for him.” The point of this verse is to illustrate the once-for-all aspect of the work of Christ, as opposed to the unfinished nature of the Old Testament sacrificial system, and it not a reference to personal eschatology . . . The writer of Hebrews uses this reference to show that human death is a once-for-all occurrence as a consequence of sin, so too Christ died once-for-all to take away the sins of many people. The phrase “and after that to face judgment” is often interpreted to mean immediately after death humans experience judgment, thereby ruling out the opportunity of post-mortem salvation. Boyd, however, contends that this “reads too much into the text.” He continues, “While this verse certainly rules out reincarnation, it does not rule out the possibility of intermediate events between death and judgment.” (Gregory A. Boyd and P.R. Eddy, Across the Spectrum: Understanding Issues in Evangelical Theology, 188) He also reminds us that most evangelicals agree that there are other events between death and judgment, such as, Christ’s return and the bodily Resurrection, and the post-mortem view merely adds one more event or process, namely, the evangelization of the previously unevangelized. This passage offers no timescale as to how long after death that judgment comes, thereby failing to link death with loss opportunity, which is commonly taught in evangelical circles." (Stephen Jonathan : Grace Beyond the Grave: Is Salvation Possible in the Afterlife? [2014; Eugene, Oreg.: Wipf & Stock] pg. 89-90)

#5. TERRIBLE CHURCH HISTORY : "Racist For Blacks?"

first of all, walang racism na nangyari sa loob ng church.

"nung 1908, ang mga negro daw ay hindi allowed maging leader ng church ng lds pwede silang maging members ng church pero hindi sila pwedeng maging leaders nung 2013 sinabi ng lds church na nagkamali sila dun kaya ngayon puwede nang maging leader ang negro"

FAIR Latter Day Saints, a Latter Day Saint apologetic group writes :

"In theology and practice, The Church of Jesus Christ of Latter-day Saints embraces the universal human family. Latter-day Saint scripture and teachings affirm that God loves all of His children and makes salvation available to all. God created the many diverse races and ethnicities and esteems them all equally. As the Book of Mormon puts it, “all are alike unto God.”(2 Ne. 26:33).The structure and organization of the Church encourage racial integration. Latter-day Saints attend Church services according to the geographical boundaries of their local ward, or congregation. By definition, this means that the racial, economic, and demographic composition of Latter-day Saint congregations generally mirrors that of the wider local community. The Church’s lay ministry also tends to facilitate integration: a black bishop may preside over a mostly white congregation; a Hispanic woman may be paired with an Asian woman to visit the homes of a racially diverse membership. Church members of different races and ethnicities regularly minister in one another’s homes and serve alongside one another as teachers, as youth leaders, and in myriad other assignments in their local congregations. Such practices make The Church of Jesus Christ of Latter-day Saints a thoroughly integrated faith."

Robert Boylan, from his blog scriptualmormonism.blogspot.com said :

Jane Manning James was a black church member who had lived with Joseph Smith in Nauvoo, emigrated to Salt Lake, and remained faithful. During her life she repeatedly petitioned the First Presidency to participate in the temple liturgy, and in 1894 the First Presidency decided to use an ad hoc temple ritual to seal James as a servant to Joseph Smith. This decision was not because Wilford Woodruff, who followed Young and Taylor as president of the church, or other church leaders viewed black people as eternal servants, but because this relationship was the only way they could conceive to link her to Joseph Smith without integrating her into the priesthood family. (Jonathan A. Stapley, The Power of Godliness: Mormon Liturgy and Cosmology [New York: Oxford University Press, 2018], 21) Some errant members of the Church who desperately try to defend the propriety of the priesthood restriction have claimed that blacks became worthy to be ordained to the priesthood in 1978. The problem is that such is explicitly contradicted by Official Declaration 2 that states they were already faithful prior to the 1978 revelation: This, in turn, has inspired us with a desire to extend to every worthy member of the Church all the privileges and blessings which the gospel affords. . . . our brethren who are worthy may receive the priesthood, and witnessing the faithfulness of those from whom the priesthood has been withheld, we have pleaded along and earnestly in behalf of these, our faithful brethren . . . He has heard our prayers, and by revelation has confirmed that the long-promised day has come when every faithful, worthy man in the church may receive the holy priesthood . . . For those curious, it is my (informed, hopefully) view that the priesthood and temple restriction was not the result of revelation, nor did Joseph Smith teach it, but as a result of the "Mormonisation" of 19th c. American Protestantism, although a revelation did result in its cessation. For further details, see: Russell W. Stevenson, For the Cause of Righteousness: A Global History of Blacks and Mormonism, 1830-2013 (Salt Lake City: Greg Kofford Books, 2014) Black and Mormon, eds. Newell G. Bringhurst and Darron T. Smith (Urbana: University of Illinois Press, 2004) Connell O' Donovan, "Brigham Young, African Americans, and Plural Marriage: Schism and the Beginnings of Black Priesthood and Temple Denial" in The Persistence of Polygamy, volume 2: From Joseph Smith's Martyrdom to the First Manifesto, 1844-1890, eds. Newell G. Bringhurst and Craig L. Foster (Independence, Miss.: John Whitmer Books, 2013), pp. 31-86 The Church’s Gospel Topics essay addressing this issue is “Race and the Priesthood” For a non-LDS discussion of 19th century American views of blacks, see: Stephen R. Haynes, Noah's Curse: The Biblical Justification of American Slavery (New York: Oxford University Press, 2002)

#6. A BAD INTERPRETATION ON LATTER DAY SAINT SYMBOLOGY : "Mormon Symbols"

Sa part na ito, nagpakita si pananaw ng isang video (ng isang bigoted anti-mromon) na nagpapakita sa museum ng church. inaakala nila na isang satanic star ang nandun. we have to consider some things before gumawa ng conclusions na ganito. Pananaw at yung pinagsourcan niya ng video ignores ang historical context ng pentagram. ang pentagram ay isa sa mga pinakamatandang symbols sa buong mundo. people used it for many things like sa roman coins, sa Jewish iconography, etc. ang usage ng symbol na ito ay meron na before ito ginamit for occultism. ang inverted na star na ito ay symbol for the planet venus na which is the Morning Star at isa itong title for Jesus Christ (Rev. 22:16) and is in reference to Him as the light of the world (Jn. 1:1-9; 8:12; 9:5; 12:46). ang symbol na din ito ay ginamit as a symbol for divine healing. ang symbol na ito is for Jesus Christ at hindi meant for Satan.

" When the actual Morning Star’s (Venus) orbit is tracked each morning it creates a mathematically perfect inverted five-point star.Carved in stone in Old Testament times the inverted star can still be seen on surviving structures and in many museums. In 312A.D. the inverted star was combined with the cross and placed on doors, windows, banners... and even battle armor as a symbol for good and for protection against evil. Early Christians regarded it as a symbol of Christ. Many of the ancient cathedrals and churches of Europe were decorated with the inverted stained glass stars. Early Christian records state that it stood for the five wounds that Jesus Christ received during the crucifixion.Famous shrines, such as the Notre Dame Amiens Cathedral in France (1230 A.D.) or the Marketirche church in Germany (1350 A.D.), Catholic Collégiale Notre-Dame de Vitry-le-François, a 17th century building that survived World War II all still have the massive stained glass inverted stars windows.https://templehousegallery.com/nauvoo-temple-star-window-history

At isa sa, sa pinagkakamalang masonic symbols,heres a much more detailed explanation

https://www.fairmormon.org/answers/Question:_Why_is_the_Masonic_symbol_of_the_%22All_Seeing_Eye%22_present_on_the_Salt_Lake_Temple%3F (cf. no. 7)

Ang pentagram ay first used for occultism when Alphone Louis Constant was excommunicated from the Catholic Church and practiced occultism. ginamit din niya yung for occultism yung hebrew name ni Lord na YHWH which is yung tetragrammaton at maging ang Hebrew name na אלהים. if we use yung logic ni Pananaw at ng ibang antimormon na ignorant sa iconography, the sacred tetragrammaton should also be considered satanic (kasi ginamit nga daw for occlutism diba?). ang author dito ay guilty ng fallacy of guilt by association, na ginagamit din ng ibang anti-mormons para sabihin na magkapareho ang Islam at ang Restored Church.

On the Endowment Ceremony and

freemasonry

“sa mormons, ginagawa ang endowment ceremony kapag magmimission kana”

“Dito mo mapapagaralan ang mga secret handshakes at iba pa”

“Ito ay sagrado sa kanila ngunit hindi na ito sagrado."

Thats a strawman fallacy. Dahil ang endowment ceremony ay ginagawa kapag nagturn 18 kana.

" the endowment is an ordinance (ceremony) designed to prepare participants to become kings, queens, priests, and priestesses in the afterlife. As part of the ceremony, participants take part in a scripted reenactment of the Biblical creation and fall of Adam and Eve.and on free masonry There are different ways of understanding the relationship between Masonry and the temple. Some Latter-day Saints point to similarities between the format and symbols of both the endowment and Masonic rituals and those of many ancient religious ceremonies as evidence that the endowment was a restoration of an ancient ordinance.Others note that the ideas and institutions in the culture that surrounded Joseph Smith frequently contributed to the process by which he obtained revelation. In any event, the endowment did not simply imitate the rituals of Freemasonry. Rather, Joseph’s encounter with Masonry evidently served as a catalyst for revelation. The Lord restored the temple ordinances through Joseph Smith to teach profound truths about the plan of salvation and introduce covenants that would allow God’s children to enter His presence." (Fairmormon)

May ancient roots ba ang practice ng temple endowment

at ang masonic rituals? most ng mga so called na comparisons dito ay based lamang sa guilt by association fallacy and hasty generalizations like ng masyadong faulty ang comparisons at based lamang na maliit na amount ng information. if one can do his research properly

All Seeing Eye — The all seeing eye is indeed used by the Masons but also by many others. It is found on the revers of the Great Seal of the United States for example. It’s name is actually the “Eye of Providence” and has its origins in ancient Christian architecture. at ang eye of prominence din ay nagsysymbolize of that God sees everything (Job 24:23; 31:4; 34:21; Ps. 11:4; 15:3; 33:13-14; 53:2; 66:7; Ec. 12:13-14).

Anointing with oil — Na kung saan ay hindi na bago sa Judeo-Christian at Islamic religions.  matanda na ang practice of anointing with consecrated oil (Ex. 29:7, 20; 30:22-23; 40:15; Lev. 8:12; 14: 15-18; 1 Kgs. 1:39; 1 Sam. 16:1,13; Ps. 133:2). however, wala ito sa Masonic tradition outside of the setting of a cornerstone with wine, oil and corn.

Apron — Ang paggamit ng apron ay present in both groups pero ang symbology ay magkaiba. sa symbology sa Latter Day Saints ay naderive sa narrative sa Genesis 3:7 at ito din ay ginamit ng mga priest sa tarbenacle at sa temple ni King Solomon na kanilang tinatawag na Ephod (Ex. 28:4; 29:5; 39:2; Lev. 8:7; 1 Sam. 2:19; 22:18) and was reported na isinuot ni David habang sumasayaw habang pinapasok ang Ark of the Covenant sa Jerusalem (2 Sam. 6:14; 1 Chr. 15:27)  Ang symbolism ng mga aprons para sa mga masons ay ang aprons na sinusuot sa mga quarries. magkaiba din ang aprons na ginagamit. ang sa Masons ay white lamb skin at sa Latter Day Saints naman ay green na fig leaves.

Beehive — The Latter-day Saint usage of the symbol derives from the Book of Mormon’s “Deseret” which means “honeybee”. Hugh Nibley has proposed a very plausible ancient Egyptian etymology for deseret that stems from the Egytian term that refers to the “bee crown” of the lower kingdom of Egypt (Greg Kearney).

Square and Compass — " Found in both the LDS temple and among the Masons. Their symbolic use differs in each, however. The endowment does not use a physical square and compass as the Masons do. Hugh Nibley provided abundant evidence of the use of such symbols in ancient iconography." (Greg Kearney). Ang square of compass was used to symbolize creation. (Gen. 1; Jn. 1:1-3; Col. 1:15-17; Heb. 1:3)

Emblem of the clasped hands/Special Handshakes — A very old symbol of brotherly love that can be found on tombstones in New England. Found even on the graves of women who would not have been Masons. This emblem has been well documented in early Christian iconography by Todd Compton and Stephen Ricks (Greg Kearney).

Solemn Assembly in the Temple — Greg Kearney comments "This has no Masonic equivalent unless you consider a Grand Lodge meeting to be a Solemn Assembly (which Masons do not). Solemn assemblies have existed since the time of ancient Israel. They were held on Feast Day at the end of Passover, the end of the Feast of Tabernacles, and on special occasions such as the dedication of Solomon’s temple (Dt. 16:8; Lev. 23:34-36; 2 Chr. 7:9-11). Joel prophesied that solemn assemblies would be held in times of crisis (Joel 2:15)."

Special Garments applied to initiates — The temple garments worn by the Latter-day Saints the first time they attend the temple are the same as they use every day. Priests in ancient Israel wore breeches that were an inner “garment, extending from the wasit to just below the knee or to the ankle, and covering each leg separately.” They were made out of find-twined linen (Ex. 28:42; 39:28; Lev. 6:10), and since they were considered to be one of the “holy garments” belonging to the House of the Lord (Lev.16:4), they could only be worn by the priests, not by any of the other Israelites. Masons have special clothing, not undergarments, which symbolically show that they come to the lodge without any material possessions including clothing. Masons do not have symbolic clothing worn outside the lodge.

The phrase : "Holiness To The Lord” — The Masonic as well as the LDS usage of this phase comes from the Bible. “And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD.” (Ex. 28:36).

The Moon, the Star, and the Sun — Mankind have been using the symbols of the heavens long before the establishment of Masons. Latter-day Saints use it in connection to their belief in the three degrees of Glory as recorded by Paul in the New Testament— who compared the three degrees of glory to the sun, moon, and stars (1 Cor. 15:40-41).

New Name given — Practice is found in scripture (Saul becomes Paul, for example). The Masonic as well as LDS practice comes from the Bible (Isa. 56:5; 62:2; Rev. 2:17; 3:12). Matthew Brown wrote:

There is some evidence that, upon their enthronement, the kings of Israel took upon themselves a new name or throne name. One commentator states that “the accession ceremony in Judah included the conferment of a coronation name by the deity,” and he suggests that traces of this conferral can be seen in 2 Samuel 7:9 and 1 Kings 1:47.

Generally, the act of “renaming is associated with a change in the status or condition of the person receiving the new name. The giving of the new name can be a sign that the receiver of the name is coming under the authority of the giver of the name.” In the Old Testament, new names are often indicative of adoption onto someone’s household and are thus equivalent to the conferral of a high honor upon the recipient. In the words of another scholar, the king “receives a new disposition expressed, according to oriental custom, in the giving to him of a new name, which indicates his new, intimate relationship with the god who has chosen him, and whom he represents.

Special Prayer Circle — Walang practice na ganito sa Masonry pero may evidences for the practice of Early Christians.

Aaronic and Melchizedek Priesthood — Not found in Masonry. there are no such thing at isa ito sa malalaking diffrences between endowment ceremonies at sa freemasonry. Obviously found within the Bible (Ex. 28:1-3; Heb. 7).

Blood/death oaths of secrecy with morbid gestures and words describing penalties agreed to if secrets are revealed —Mormons going through the temple post-1990 may not be familiar with these. Curses were associated with many covenants made by ancient Israelites for failure to live up to covenants (Greg Kearney).

Location (possession of) Throne of the

“Holy of Holies” — Hindi nagclaclaim ang mga Masons ng place na ganito sa kanilang mga lodges. Neither do Latter-day Saints. ang parehong groups ay nagrerefer sa tarbenacle ni Moses (Ex. 26:33–34).

Tabernacles and Temples — In both cases clearly a reference to the Bible usage gaya ng tabenacle ni Moses (Ex. 25–40) at ang temple ni Solomon (1 Kgs. 5:3; 6; 8:17-54; 1 Chr. 22:8-10), which is mga mahahalagang places sa Judeo-Christian faith.

Thus the parallels shouldn't be of concern to those that wish to see the antiquity of the ceremony. Joseph Smith tells us that the restoration is a "whole and complete and perfect union, and welding together of dispensations"; but "not only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this, the dispensation of the fullness of times" (D&C 128:18). These parallels, gathered from across the dispensations, seem to fit this pattern of restoration and substantiate Joseph Smith's claims (Greg Kearney).

Sa kanyang closing remarks, madami din na mali.

“Wala na dapat tayong gawin pa para ma earn ang salvation natin, because Jesus already did it. ”

Christ provided some things that shown na tayo are saved by grace

1. He created the Earth that we might have the privilege to live (Jn. 1:1-3; Col. 1:15-17; Heb. 1:3)

2. He atoned for the transgression of our first Parents which made possible for us to be resurrected as he did (1 Cor. 15:22; Phil. 3:20-21)

3. His atoning blood made it possible for us to repent (Acts 5:31; 13:38; Eph. 1:7; 2:1-10; Col. 1:4; Heb. 9:22-28)

4. He gave us the Gospel, which is the power of God unto Salvation (Rom. 1:16)

We cannot do these things by ourselves, thus we are saved by grace. Eugene Seaich commented :

" Wrenching the doctrine of "salvation by grace" (Eph. 2:8-9) from the doctrine of "judgment and reward according to works" (Mt. 16:27; Rom. 2:6; 2 Cor. 5:10). The purpose of "salvation by grace" (i.e. from Adam's First Death, Rom. 5:15) was in fact to make it possible for men to perform the "good works" which God intended (Eph. 2:10; Rom. 8:8-10), and for which they will be variously judged and rewarded (Mt. 13:8, 23; 1 Cor. 3:11-15; 15:41). Those who fail to live worthy lives may actually suffer a Second Death (Heb. 10:39; Rev. 2:11; 20:6, 14)."

Michael Hickenbotham wrote on the heresy of Sola Fide (imputed righteousness; faith alone) and Sola Gratia (grace alone) :

Importance of works (emphasis of good works)  -Mt. 5:19; 7:21; -23; 16:27; 25:46; 19:17; Mk. 7:6-8; Lk. 5:25-27; 13:3, 27; 14:12-14; Jn. 5:29; 14:15; 15:1-17; Acts 2:37-38; 3:19; 10:35; 19:4; Rom. 2:5-8, 10, 13; 14:12, 17-18; 1 Cor. 3:8, 14; 6:9; 10:10-12; 2 Cor. 5:10; Gal. 6:4, 7-9; Eph. 6:8; Phil. 2:12; Col. 1:10; 3:24-25; 1 Thes. 4:1-3; 2 Thes. 2:12; 1 Tim. 1:19; 6:18-19; 2 Tim. 2:20-21; 3:17; Titus 1:16; 2:14; Heb. 4:11; 5:9; 6:4-6; 10:24, 26; 12:15; James 2:24; 1 Pt. 1:17; 2 Pt. 2:20-21; 3:17; 1 Jn. 1:6-9; 2:3-4; 3:10; 2 Jn. 9; 3 Jn. 11; Jud. 15; Rev. 2:23, 26; 14:12-13; 20:12-13; 22:14-15.

Works are of value in that they are evidence of our trust in the atonement and the gospel of Jesus Christ  (Lk. 11:28; 2 Thes. 1:8; 1 Pt. 4:17); We show our love to the Lord through obedience to his commandments  (Jn. 14:15; 1 Jn. 2:5; 5:3). works are a product of faith and the regenerating influence of the Holy Ghost  (Rev. 14:12-13). Christ repeatedly emphasized the importance of obedience to gospel teachings and the necessity of good works on our part (Mt. 5:16; 7:21-23; 11:21-23; 16:27; 25:46; Mk. 10:17-21; 12:28-34; Lk. 7:31-38; 10:25-28; 11:28; 13:3, 24-27; 14:12-14; Jn. 5:29; 7:17; 8:31-34; 13:34-35; 14:15, 21; 15:10)

if one wishes his/her sins be forgiven; he/she must do some ordinances like having faith, repentance, baptism, and receiving the gift of the Holy Ghost. for one to be saved, he/she must do the following :

1. Having Faith in the Lord Jesus Christ as Savior and Redeemer (Mk. 16:15-18; Jn. 3:16-18; 8:24; Acts 16:31; Rom. 1:16-17; 10:8; Heb. 3:17-19; 10:38-39;1 Pt. 1:9; 1 Jn. 5:5)

2. Repentance from past personal sins (Isa. 55:6-7; Ezek. 33:14-15; Mt. 21:28-32; Lk. 13:3; Acts 2:38; 3:19; 11:18; Heb. 6:1-2; 1 Jn. 1:8-9)

3. Baptism by immersion by those having authority (Mt. 28:19; Mk. 16:15-16; Lk. 7:28-30; Jn. 3:5; Acts 2:37-38; 10:47-48; Gal. 3:27; Tit. 3:5; 1 Pt. 3:21)

4. Receiving the Gift of the Holy Ghost by the laying on of hands with those who holds the priesthood (Mt. 3:11; Lk. 3:16; Jn. 3:5; Acts 2:37-38; 11:16; 1 Cor. 2:11-14; 12:3; 2 Thes. 2:13)

5. Enduring to the end through obedience to gospel teachings (Ec. 12:13; Mt. 10:22; 24:13; Mk. 13:13; Heb. 5:8-9; 6:15; Jm. 1:12, 22, 27; 3 Jn. 11; Rev. 2:26; 3:21; 21:7)

Conclusion

Ang video ni Pananaw is a complete misrepresentation of Church doctrine. most of this was done by sourcing from anti-mormon websites with no any legitimate content and full of misinformation at dito din, sa anti-mormon websites at sa kanyang video ay puno ng distortion of the actual thing—which shows it is dishonesty. Pananaw also loves to twist scriptures out from its context. they just dont read the Bible properly. if anyone wants to read the scriptures ay dapat mo na itake ito ng buo ay huwag mong gawing fishball at kikiam para piliin mo lang kung anong gusto mo.

SA MGA NAMISLEAD NG VIDEO NA ITO, COME BACK TO THE TRUTHFULLNESS OF THE GOSPEL OF JESUS CHRIST AND THROUGH HIS PROPHET JOSEPH SMITH JR AND THE BIBLE AND THE BOOK OF MORMON.

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