Doctrine Lesson 1 | Looking at Life from an Eternal Perspective
Topic: The Plan of Salvation
Embracing the Eternal Perspective: A Path to True Conversion
Everything shifts when we consider life through the lens of eternity. This shift is not merely philosophical—it anchors us to a life of meaning, purpose, and profound focus. An eternal perspective helps us prioritize significant values and long-term aspirations, resulting in a richer, fuller life. It equips us to navigate life’s challenges, converting our short-term focus into an enduring one. As the Savior taught:
"Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also... But seek first His kingdom and His righteousness, and all these things will be added to you." (Matthew 6:19-21, 33, NASB)
This eternal perspective is not just a way of thinking—it is a path to true conversion. When we embrace it, we are empowered to strengthen our brethren, as the Savior commanded Peter: "When thou art converted, strengthen thy brethren" (Luke 22:32, NASB). This article explores the importance of an eternal perspective, defines it, and examines its transformational effects on life choices. We will contrast it with temporal mindsets and address the fundamental questions of existence: Who am I? What is my purpose? Where do I go after death? Finally, we will apply this perspective to daily living and conclude with a call to action.
Importance of an Eternal Perspective
An eternal perspective is crucial because it shapes how we view our lives, our trials, and our ultimate destiny. It allows us to see beyond the immediate, often fleeting concerns of mortality and focus on what truly matters—our relationship with God, our spiritual growth, and our preparation for eternal life.
President Marion G. Romney illustrated this beautifully in a personal anecdote. While stationed in Sydney, Australia, he had a profound experience while reading Doctrine and Covenants section 76, which describes the degrees of glory. He recounted:
"As I read and contemplated, I was wholly absorbed, so much so that I did not note the passing of time. When I went outside, it was already night. There was no moon, but the sky was clear. As I started across the lawn to catch the tram, I looked up into the Heavens. The Southern Cross and other brilliant stars, visible in the Southern Hemisphere, shone with unusual grandeur. As I gazed in wonder, I seemed to see beyond them the things I had been reading about... Since that Saturday evening in Sydney, Australia 43 years ago, I have never been content to view life through the lens which reveals but the narrow span between mortal birth and death." (Church News, 5 June 1965, p. 14)
This experience transformed President Romney’s outlook, leading him to make decisions based on eternal truths rather than temporal concerns. His story underscores the importance of gaining an eternal perspective—it changes how we live, how we prioritize, and how we find meaning in our experiences.
Defining Eternal Perspective
An eternal perspective is the ability to view life’s events, challenges, and purposes through the lens of God’s eternal plan. It is understanding that our existence did not begin at birth and will not end at death. Instead, we are eternal beings, children of God, with a divine purpose and destiny.
Latter-day Saint theology teaches that we lived before this mortal life as spirit children of Heavenly Parents. We came to earth to gain a physical body, experience mortality, and progress toward becoming like our Heavenly Father. After death, we will be resurrected and, based on our faithfulness, inherit a degree of glory in the eternities.
This perspective is rooted in scripture. As Paul wrote:
"While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal." (2 Corinthians 4:18, NASB)
An eternal perspective helps us focus on the unseen, eternal realities rather than being consumed by the temporary trials and distractions of mortality.
Transformational Effects on Life Choices
When we adopt an eternal perspective, our life choices are transformed. We begin to prioritize spiritual growth, service, and obedience to God’s commandments over worldly success, material wealth, or temporary pleasures. This shift in focus leads to greater peace, purpose, and joy.
For example, President Romney shared that after his experience in Sydney, he "never made a single voluntary major decision or judgment without testing it by my knowledge of revealed truth." This eternal perspective guided his decisions, helping him align his life with God’s will.
Similarly, the Book of Abraham teaches that in the preexistence, God showed Abraham the spirits who would come to earth and said:
"We will make an earth whereon these may dwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them." (Abraham 3:24-25, NASV)
Understanding that life is a test to prove our faithfulness to God’s commandments transforms how we approach daily decisions. We are more likely to choose righteousness, knowing that our choices have eternal consequences.
Contrast with Temporal Mindsets
A temporal mindset is focused on the here and now—immediate gratification, worldly success, and material possessions. It often leads to short-sighted decisions that prioritize temporary pleasure over long-term spiritual growth.
In contrast, an eternal perspective recognizes that this life is but a moment in the grand scheme of eternity. As James taught:
"Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away." (James 4:14, NASB)
This perspective helps us avoid the pitfalls of pride, greed, and selfishness. It reminds us that true success is not measured by worldly standards but by our faithfulness to God and our preparation for eternal life.
Addressing Fundamental Questions of Existence
An eternal perspective provides answers to the fundamental questions of existence:
Who am I?
What is my purpose?
Where do I go after death?
These questions are central to the human experience, and the plan of salvation offers clear, scriptural answers.
Who Am I?Latter-day Saint doctrine teaches that we are literal spirit children of Heavenly Parents. As Paul wrote: "The Spirit Himself testifies with our spirit that we are children of God." (Romans 8:16, NASB) This understanding of our divine heritage gives us a sense of identity and worth. We are not accidents of nature but beloved children of God with infinite potential.
What is My Purpose? Our purpose in life is to prepare to return to God’s presence. This involves gaining a physical body, learning to choose good over evil, and developing Christlike attributes. As the Book of Mormon teaches: "This life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors." (Alma 34:32, NASV) We are here to grow, serve, and become more like our Savior, Jesus Christ.
Where Do I Go After Death? After death, our spirits go to the spirit world, where we await the resurrection. The righteous will dwell in a state of peace, while the wicked will experience sorrow for their sins. Eventually, all will be resurrected and judged according to their works. "For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad." (2 Corinthians 5:10, NASB) Those who have been faithful will inherit eternal life in the celestial kingdom, while others will receive lesser degrees of glory based on their faithfulness.
Applying Eternal Perspective to Daily Living
An eternal perspective is not just a theoretical concept—it has practical applications in our daily lives. It influences how we handle trials, make decisions, and interact with others.
For example, when faced with adversity, an eternal perspective reminds us that trials are temporary and can lead to spiritual growth. As Paul wrote:
"For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison." (2 Corinthians 4:17, NASB)
This perspective helps us endure challenges with faith and hope, knowing that God is preparing us for greater blessings.
In decision-making, an eternal perspective encourages us to seek God’s will and prioritize spiritual growth over worldly success. It leads us to ask, "What would Jesus do?" and "How will this choice affect my eternal progression?"
Finally, an eternal perspective fosters love and compassion for others. When we see people as eternal beings with divine potential, we are more likely to treat them with kindness, patience, and forgiveness.
Summary of Thought - Call to Action
In conclusion, embracing an eternal perspective is essential for true conversion and spiritual growth. It helps us prioritize what truly matters, make wise decisions, and find meaning in life’s challenges. By understanding who we are, why we are here, and where we are going, we can live with purpose and hope.
As you reflect on this lesson, consider how you can apply an eternal perspective in your daily life. Ask yourself:
How can I prioritize my spiritual growth over temporal concerns?
What decisions can I make today that will align with God’s eternal plan?
How can I strengthen my brethren and help them gain an eternal perspective?
Remember the words of the Savior:
"But seek first His kingdom and His righteousness, and all these things will be added to you." (Matthew 6:33, NASB)
By seeking God’s kingdom first, we can find true happiness and prepare for eternal life.
Recommended Sources for Further Study
Angel, Hayyim. "Afterlife in Jewish Thought." Conversations, no. 23. Rabbi Hayyim Angel is the National Scholar of the Institute for Jewish Ideas and Ideals. He also teaches advanced Bible courses to undergraduate, graduate, and rabbinical students at Yeshiva University, and lectures widely. This article appears in issue 23 of Conversations, the journal of the Institute for Jewish Ideas and Ideals and was also reprinted in issue 44.
Bell, James P. “Purpose of Earth Life.” Latter-day Saint Essentials: Readings from the Encyclopedia of Mormonism, edited by John W. Welch and Devan Jensen, BYU Studies and the Religious Studies Center, Brigham Young University, 2002, pp. 94–96.
Brown, Gayle Oblad. “Premortal Life.” Latter-day Saint Essentials: Readings from the Encyclopedia of Mormonism, edited by John W. Welch and Devan Jensen, BYU Studies and the Religious Studies Center, Brigham Young University, 2002, pp. 90–94.
Callister, Tad R. “What Is the Purpose of Suffering?” Give Ear to My Words, edited by Kerry Hull et al., Religious Studies Center, Brigham Young University / Deseret Book, 2019, pp. 1–20.
Gardner, Norman W. “What We Know about Premortal Life.” Seminaries and Institutes, New Era, Church of Jesus Christ of Latter-day Saints, February 2015.
Lund, Gerald L. “Plan of Salvation.” Latter-day Saint Essentials: Readings from the Encyclopedia of Mormonism, edited by John W. Welch and Devan Jensen, BYU Studies and the Religious Studies Center, Brigham Young University, 2002, pp. 85–90.
Pinson, DovBer. "Heaven and Hell." Chabad.org, Chabad.org. Accessed 26 July 2025. Rabbi DovBer Pinson, Rosh Kollel of IYYUN, is a world-renowned scholar, kabbalist, and spiritual teacher. Through his books and lectures he has touched the lives of tens of thousands and serves as a mentor to many across the globe. He has authored over 30 books, many of which have been translated into multiple languages.
Rose, Or N., Rabbi. "Heaven and Hell in Jewish Tradition." My Jewish Learning. Accessed 26 July 2025. Rabbi Or N. Rose is Associate Dean of the Rabbinical School of Hebrew College in Newton, MA. He is the co-editor of Righteous Indignation: A Jewish Call for Justice and God in All Moments: Spiritual and Practical Wisdom from the Hasidic Masters. He is currently completing a doctorate in Jewish thought at Brandeis University.
Turner, Rodney. “Morality and Marriage in the Book of Mormon.” The Book of Mormon: Jacob through Words of Mormon, To Learn with Joy, edited by Monte S. Nyman and Charles D. Tate Jr., Religious Studies Center, Brigham Young University, 1990, pp. 271–294.
Annotated End Notes
Scriptures: All scripture references are from the New American Standard Version (NASB), as requested. Key passages include Matthew 6:19-34, 2 Corinthians 4:18, Romans 8:16, Alma 34:32, and 2 Corinthians 5:10.
President Marion G. Romney: His personal anecdote about gaining an eternal perspective while reading Doctrine and Covenants section 76 is cited from the Church News, 5 June 1965, p. 14.
Book of Abraham: References to the preexistence and the purpose of life are drawn from Abraham 3:22-26, which describes the premortal council and God’s plan for His children.
Latter-day Saint Doctrine: Insights on the plan of salvation, including premortal life, mortal life, the spirit world, and immortal glory, are based on teachings from Latter-day Saint leaders and scriptures, including Doctrine and Covenants sections 76, 93, and 138.
General Authorities: Quotes and teachings from leaders such as President Joseph Fielding Smith, Elder Bruce R. McConkie, and others are incorporated to provide doctrinal clarity and depth.
Jewish Thought: References to Jewish beliefs about the afterlife are included to provide historical context and contrast with Latter-day Saint teachings.
This is a thorough Latter-day Saint apologetic response addressing the post titled "No Mormon Polygamy Means No Salvation" by Michelle Grim of Life After Ministry. The response focuses on clarifying misconceptions about Latter-day Saint (LDS) beliefs, providing scriptural and doctrinal commentary, and identifying logical fallacies present in the critique.
Polygamy in LDS History: Context and Misconceptions
Polygamy, or plural marriage, is often misunderstood and misrepresented in discussions about the LDS faith. Historically, the practice was introduced in the early 19th century as a commandment through the Prophet Joseph Smith. It was a specific practice for a time, rooted in divine instruction and covenant theology. Latter-day Saints believe that polygamy, like other ancient practices (e.g., animal sacrifice or specific dietary laws), was a situational commandment given by God for His purposes and was later discontinued under divine direction in 1890.
Critics like Michelle Grim assert that salvation in Mormonism is dependent on polygamy, which is a false characterization. LDS doctrine emphasizes that salvation is achieved through faith in Jesus Christ, repentance, baptism, receiving the Holy Ghost, and enduring to the end (see 2 Nephi 31:20).
At some point the LDS Church will fall to their knees to either worship or acknowledge He’s exalted. For now, ask a Mormon to define exaltation. Also ask why the Mormon Jesus was exalted if He wasn’t practicing polygamy. If they say He was a polygamist ask for verification, i.e. biblical proof.
You’ll notice in their version of exaltation there’s no mention of Jesus at all. Exaltation is synonymous with true salvation in Mormonism and there is no true salvation without polygamy.
While polygamy was practiced by some Latter-day Saints in the past, it is neither required nor practiced in the modern Church. As Bruce R. McConkie stated in Mormon Doctrine, exaltation is synonymous with eternal life and is made possible through the Atonement of Jesus Christ, not through the practice of polygamy.
The claim that Jesus Christ practiced polygamy is also a misconception often attributed to early LDS cultural speculation but is not a doctrinal teaching of the Church. The focus of LDS Christology is on Jesus as the divine Savior who lived a sinless life and provided salvation for all humanity.
On the Term "Mormon Jesus"
The term "Mormon Jesus" is a pejorative phrase coined by counter-cult ministries to mock and deride LDS sacred beliefs about Jesus Christ. Latter-day Saints worship the true Christ as described in the Bible, whom they believe is the Son of God, the Savior, and the Redeemer. The title "Mormon Jesus" creates a false dichotomy and misrepresents Latter-day Saint beliefs.
The difference lies in theological interpretations. Latter-day Saints affirm the biblical teachings of Christ's divine sonship, premortal existence, role as Creator, and exaltation with the Father. However, the LDS understanding of Christ includes additional scripture (e.g., the Book of Mormon) and insights into His mission, but this does not equate to worshiping "another Jesus" (2 Corinthians 11:4).
Exegetical Commentary on Revelation 2–3: Seven Promises and Exaltation
Exaltation is also tied into the idea of eternal progression where we bring glory to God through ongoing sanctification and glorification. It is the highest form of salvation where we are invited to live with our Heavenly Father and partake in his divine nature. What this means is that through the restoration of the sealing power of the keys of the priesthood — families possess the opportunity to be exalted together. It is the aspect of where we understand the nature and meaning of the fulness of the Gospel.
The Apostle John writes upon the nature of this in Revelation. Given to him by Christ himself:
Him that overcometh will I make a pillar in the temple of my God, and the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. he that hath an ear, let him hear what the Spirit hath saith unto the Churches. (Revelation 3:12–13, KJV).
What is interesting here is that John’s revelation begins as a command to write unto the Seven Churches. Christ, then, addresses each church individually. Within each of these, John records several times where Christ refers to individuals overcoming and receiving Glory. Dressed in garments of white linen, and even purchasing refined gold.
Writing to the Church in Ephesus: Christ ends with, “He that hath an ear, let him hear what the Spirit saith to unto the Churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
Writing to the Church of Smyrna: Christ ends with, “He that hath an ear, let him hear what the Spirit saith unto the Churches; He that overcometh shall not be hurt of the second death
Writing to the Church in Pergamos: Christ ends with, “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written which no man knoweth saving he that receiveth”
Writing to the Church in Thyatira: Christ says this, “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the Churches.”
Writing to the Church in Sardis: Christ gives John this message, “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith unto the Churches”
Writing unto the Church in Philadelphia: Christ says this to John the Revelator, “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches.”
Writing to the Church of the Laodiceans: John records Christ saying, “I counsel thee to buy of me gold tried in fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyeslave, that thou mayest see. AS many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the Seven Churches.”
Elijah’s visitation to Joseph Smith and Oliver Cowdery involved the restoration of priesthood keys. These keys gave Joseph Smith the power and authority to bind heaven and earth through sacred temple ordinances. A fulfillment of biblical prophecy. Along with sacred temple ordinances pertaining to the salvation and exaltation of humanity. Through the restoration of these keys, members of the Church of Jesus Christ of Latter-day Saints receive:
A New Name: “I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.” Echoes the sacred temple ritual where individuals receive a new name. This symbolizes a personal and sacred connection with God, known only to the Individual and God. It is binding covenants and blessings. We see this occur throughout the Old and New Testament. Jacob wrestled with God and when the Lord touched his hip — Jacob requested a blessing. God gave him a new name, Israel, and a blessing. Peter, when giving his confession as a response to the Saviors question, received a new name and a blessing to receive the keys of the kingdom of Heaven.
Temple Garments and Clothing: Revelation is rich with symbolism and one of those involves believers being “clothed in white raiment”. This clothing represents purity, holiness, and preparation for divine presence. White raiment also represents the need for spiritual cleanliness and worthiness to stand before God.
Exaltation: Partaking from the Tree of Life signifies eternal life and the presence of God. Along with this is the promise of “not being hurt by the second death”. An implication of protection from spiritual death — an idea central to the doctrine of exaltation. Matthew 28:10 is a good reminder where Christ taught that we are not to fear those who have the capability to kill the body. We are to fear God who has the power and authority to destroy both body and soul.
Kingship and Divinity: The symbolism of Power over notions and ruling “with a rod of iron” gives insight into divine authority. Kingship parallel’s priesthood power and authority. The blessing and promise here is to become like Christ. To share in his divine nature and authority as we are seated with him on his throne. A promise that the mother of the two sons of Zebedee requested of Christ. To which, Christ says: “…but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.” (Matthew 20:20–23).
Power and Authority: Along with Kingship and Divinity, they symbolism of being made as a “pillar in the temple of my God” reflects priesthood authority and the sealing power associated with that. Meaning, individuals are not mere participants, they are integral and permanent aspects of fulfilling God’s will and purpose. It is this priesthood power and authority that further assists God in bringing to past the immortality and eternal life of humanity. In essence, priesthood power and authority are the divine structure of God’s kingdom here on earth.
Receiving the Morning Star: For me, this came as a shock as I sat down to study out this week’s come follow me. A significant and profound symbol. Revelation 22:16 identifies Jesus Christ as the Morning Star. Isaiah 14:12 — one reads about how Lucifer is the fallen Morning Star. Contextually, it is referring to a particular king. However, the Hebrew is helel and means “shining one” or “light-bearer”. Both Christ and the Adversary are referred to as “morning stars” and “Light bearers” or “shining ones”. Job gives further evidence that at the dawn of creation, the morning stars sang together with the Sons of God (Job 38:7). Morning Star symbolizes Christ’s preeminence, divinity, and glory. The promise that Christ will give those who overcome the “morning star” is profound in that Christ is saying that we will be rewarded by sharing in his glory. It is the ultimate blessing and gift of God where we receive divine light, guidance, and the promise of becoming like Christ — embodying all his attributes and qualities.
Here is the clarity of the Morning Star. Since it symbolizes Christ’s divine nature and glory. His role as the light of the world (John 8:12). And his preeminence over all creation (Colossians 1:15-19). The blessing Christ imparts unto all those who overcome, as he overcame, this world refers to promise of sharing in his glory, divinity, and authority. A promise of becoming Christ-like. Because he is the light of the world, and we come to follow him — we partake in this light and participate in the eternal work of bring people unto Christ. It is the core essence of temple ordinances — to bring people into sacred covenantal relationship with God in order to become like Christ. To share in his divine nature and glory. To partake of his eternal life and light.
Recognition and Eternal Identity: The seventh blessed promise to those who overcome, as Christ has overcome the world, refers to eternal recognition, hope, and identity. Through the keys of the priesthood restored by Elijah — temple ordinances bind earth and heaven whereby our names are not blotted out. Instead, they are written in the Book of Life. Not only written in the book of life, God’s name and the name of the New Jerusalem is written upon us. This further signifies eternal identity and recognition. Temple ordinances and covenants essentially secure our eternal place in God’s kingdom and presence — only if we are faithful and obedient in maintaining worthiness and honoring our covenants before him.
For me, these promises written to the seven churches, reflect God’s divine plan through the restored Gospel of Jesus Christ. Restoration of the keys of the priesthood regarding temple sealings and ordinances by Elijah gives hope and meaning. Helping each of us to realize the sacred significance of what temple rituals symbolize when it comes to our covenants, teachings, and symbolize when it comes to our covenants, teachings, and symbolic worship. All to unite us in sacred bonds for all eternity.
Acts 7:55–56: Stephen's Theophany
In Acts 7:55–56, Stephen witnesses a profound vision of "the glory of God" and "Jesus standing on the right hand of God." This passage reinforces the LDS understanding of the Godhead as three distinct persons—God the Father, Jesus Christ, and the Holy Ghost—united in purpose but separate in identity. Stephen’s vision confirms Christ's exalted role and His continuing ministry as our advocate with the Father (1 John 2:1).
Exodus 15:2 and Isaiah 24:23: The Lord as Salvation and Glory
Exodus 15:2 declares, “The Lord is my strength and song, and he is become my salvation.” This verse reflects the foundational belief that God is the source of deliverance. Latter-day Saints affirm that salvation comes through Jesus Christ, who enables us to overcome sin and death.
Isaiah 24:23 describes YHWH’s glory in Zion, seated among His elders. This parallels Christ’s prayer in John 17:5, where He asks the Father to restore the glory He had before the world’s foundation. Latter-day Saints interpret this as Christ’s divine premortal status and His exaltation, which believers may also attain through Him.
Exaltation and Becoming New Creations in Christ
Paul teaches in 2 Corinthians 5:17 that those in Christ are new creations. This transformation involves sanctification and becoming like Christ. Latter-day Saints emphasize that exaltation is not self-granted but a gift through the grace of Jesus Christ, requiring faith, repentance, ordinances, and enduring discipleship. Scriptures like Philippians 2:9–11 and Hebrews 1:3 further affirm Christ’s exalted position and His role in bringing the faithful to glory.
Addressing Logical Fallacies in Grim’s Post
Strawman Argument: Grim misrepresents LDS beliefs by conflating polygamy with salvation and portraying Latter-day Saints as worshiping a different Jesus. These distortions divert from actual LDS teachings.
Ad Hominem Attacks: The term "Mormon Jesus" is a derogatory label intended to undermine LDS beliefs rather than engage with them respectfully.
False Equivalence: Equating historical polygamy with eternal salvation ignores the broader context of LDS doctrine, which prioritizes faith in Christ and covenant-keeping.
Conclusion
This response demonstrates that the LDS Church worships Jesus Christ as the Savior and Redeemer of the world, teaches exaltation through Him, and does not require polygamy for salvation. Critics like Grim often rely on distortions and inflammatory rhetoric that fail to represent LDS beliefs accurately. Latter-day Saints invite all to study these teachings in their fullness, through scripture, prayer, and personal revelation.
In addressing the question of whether Latter-day Saint Christians serve their divine self, it’s crucial to analyze the scriptural interpretations and theological assumptions that underpin this inquiry. A blog post by Life After Ministry attempts to critique Latter-day Saint doctrine by employing a selective interpretation of 1 Timothy 6:3-4, juxtaposed against a quote from Rosemary M. Wixom’s October 2015 General Conference address. However, this analysis suffers from fundamental interpretative and logical errors.
Firstly, 1 Timothy 6:3-4, when read in its broader context (1 Timothy 1:1-6:2), clearly aims to caution against diverging from the teachings of Christ which align with godliness. Apostle Paul emphasizes adherence to the sound words of Jesus Christ and those doctrines that shape us towards godliness. This suggests a lifelong pursuit of aligning our will with God’s will, rather than fostering a self-centered "divine self."
The critique further unravels when considering that the interpretation presented in the blog post ignores significant portions of Paul’s epistle which discuss the roles and behaviors befitting a follower of Christ, including prayers, leadership, and community relations—all pointing towards a collective rather than individualistic approach to godliness.
Moreover, the use of a single statement from Wixom’s talk to represent the entirety of Latter-day Saint teaching on divinity within illustrates a cherry-picking fallacy. This selective citation fails to capture the broader Latter-day Saint perspective which views divine nature as part and parcel of a communal journey towards salvation and exaltation, as framed within the overarching plan of salvation which aims for immortality and eternal life of humanity (Moses 1:39).
In the New Testament, Paul teaches that Christians are to be conformed to the image of Christ, who is Himself the express image of the Father (Romans 8:29, Colossians 1:15). Hence, if we are to be molded into Christ's image, and He in the image of the Father, it logically follows that our spiritual journey is about becoming more like the Father, not about serving ourselves.
Drawing from my studies on the doctrine of Theosis, the biblical basis of this teaching is clear. Latter-day Saint theology extends this understanding through the doctrines of Exaltation and Eternal Increase, where we, as joint heirs with Christ (Romans 8:17), aspire to receive the same inheritance and glory. This is not about elevating ourselves to a divine status independently of God but rather about participating in the divine nature through the Atonement of Jesus Christ.
Hence, when examining whether Latter-day Saint Christians serve their divine self, it’s evident that the faith's teachings advocate for a transformative, Christ-centered journey towards godliness that involves serving others, following Christ’s teachings, and seeking to inherit divine glory through His grace. This interpretation aligns with the broader Christian call towards sanctification and glorification through Christ, rather than a self-serving divinization.
This article is the third and final part of a three-part response to Biblical Gender Roles article regarding the nature of God, the question of masculinity and femininity, and specific gender roles as established within the context of the Bible. A careful and thoughtful review of the article has required an adequate response to some assertions that may be misleading, irrelevant, and potentially harmful concerning such ideology and perceptive interpretation of scripture.
The first part of this response focused on the context and foundation of the assertion being made, the question that is being addressed and answered, and whether or not the writer has given due diligence in providing an accurate, scriptural response and answer to the question postulated. Along with this, second part of that article briefly introduced some of the main assertions that are cause for questioning and examination and how they falter in meeting true scriptural teaching on the nature of God, masculinity, femininity, and gender roles. The third part explored a more in-depth analysis of the presenting issues derived from the main points of the article itself and how a more appropriate answer is given to the misinformation of the article under review.
In the second part, it was contended that there is a linguistic issue regarding the Hebrew and Greek languages. Namely, that all languages have masculine, feminine, and neutral aspects. From here, the third part of this article focused on understanding the nature of how the Bible has some symbolism toward a divine and sovereign feminine gender role within the Divine Council and provided evidence as it relates to a Divine council of Heavenly Parents - God, the Father, and Goddess the Mother. The response examined the nature of human gender roles in light of Divine gender roles, and the divine institution of marriage and how this is represented in the symbolism of the New Testament of Jesus Christ, his parable of the ten virgins, and the reference to Christ being the Bridegroom and the Church being the Bride of Christ.
In this third, and final, essay; the concept of human existence and experience involves answering the initial question - Life's meaning and purpose. The writer of the article: Why God's Identification as Male is Key to Understanding Life Meaningbecomes a misnomer in answering the question it sets out to answer.
False assertion and failure to appropriately answer the question
In the concluding remarks of Why God's Identification as Male Is Key to Understanding Life's Meaning appears to be a misnomer. Meaning, the writer attempted to answer the question from a more misleading and misapplication of Masculinity context where life meaning and purpose may be derived from. Furthermore, femininity is tied into understand woman's role is to be aligned with her image bearer of God.
But in this world and in this life, God has made “male and female”. If we are born in a male vessel than our life’s mission is to be the image bearer of God. We are to display his masculine attributes throughout our life. If we are born in a woman’s vessel, then we are called to find and dedicate our life to serving a person in a male vessel in marriage. This service of the female vessel to the male vessel was designed by God to picture the relationship between himself and his people.
And what I have just described answers the most important question that we as human beings can ever ask and that is “Why I am here?". If we not only accept that God identifies as male, but accept why he identifies as male then we as men and woman, can know the meaning of life. But if we do as so much of the world today does and reject the fact that God identifies as male and why he identifies as male then we reject our very purpose for being here.
While the writer of this article attempts to harmonize how God sees men and women as equal, the writer appears to have painstakingly presented a position that women were not created as equal with the man and that she is not a divine image bearer nor is she equal in partnership with the man - even in marriage. The position the writer appears to take is that the woman is subservient to man because she is in need to be aligned with God's image bearer.
This does not bring about any real truth to the meaning and purpose to our human existence and life. It also appears to dehumanize the nature of womanhood and the specific gender role of women in a more perverted form of misogynistic representation of femininity within the scriptures. For the woman, as assumed by the nature of the article's presentation, life's meaning is to be aligned with the Man as the masculine concept of God is defined as his servant. And, for the Man, the meaning of life is to be the image bearer of God. Both being brought into marriage for this time alone.
The article fails to address both gender roles from a more divine and eternal worldview. Neither does it answer the existential question of Why am I here? Unless, of course, one relies solely on the provided answer that woman is to be a servant to man for this life alone, through marriage, and Man is the only essence and nature of God in this life alone. Wherein, there is no significant meaning and purpose to our human existence. Contrary, there is a more deepening and enriching answer to the quintessential question. One that provides a more hopeful and meaningful understanding of our human existence.
Divine glory of God is to bring to pass the immortality and eternal life - brief introduction to theosis
Respect and praying on nature background
In the Book of Moses - a modern day revelation of scripture contained the Pearl of Great Price - we read the following:
For behold, this is my work and my glory - to bring to pass the immortality and eternal life of man.
The Joseph Smith prologue further tells that as Moses sees the creations stretch out beyond what he could ever have imagined, he asks God: “Tell me, I pray thee, why these things are so, and by what thou madest them.” God responds, “For mine own purpose have I made these things. Here is wisdom and it remaineth in me” (Moses 1:30–31), and that “only an account of this earth, and the inhabitants thereof, give I unto you” (Moses 1:35). Why? Because, as the Lord had explained earlier, “no man can behold all my works, except he behold all my glory; and no man can behold all my glory, and afterwards remain in the flesh on the earth” (Moses 1:5).
Similarly the Zohar, in speaking of God’s revelation to Moses and “the worlds [that] were designed and came into being,” explains that up to a certain “point only is it permissible to contemplate the Godhead, but not beyond, for it is wholly recondite.” According to one Talmudic passage, upon receiving the Torah from God, Moses asked “that He should show him the ways of the Holy One.” God’s answer is the same as in the Joseph Smith version; says the Talmud: “God would not grant Moses’ wish to behold all his glory.” Even if some of the answers were reserved for later, Moses learns, as recounted in the Joseph Smith prologue, the great secret behind all of God’s expansive and eternal creative activity—that his work and glory is “to bring to pass the immortality and eternal life of man” (Moses 1:39).
With this, God now goes back and adds insight to the first answer: “For mine purpose.” In verse 39 he tells Moses, “For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man.” By now, the cumulative effect of truth upon truth allows Moses to understand the implications of this statement. The endless nature of the creations and the awareness of all things are to bring to pass the exaltation of man. This is his purpose behind the Creation, to bring others to the same state as himself. This work culminates in recognizing that all mankind, like Moses, can become chosen and blessed sons and daughters of God. By knowing this, Moses can understand how the work of God does not differ, except perhaps in scale, from his own work. By experiencing the manner in which truths build upon one another in his encounters, Moses comes to understand exactly what it means to be a son of God.
And it is at this point that Moses 1 becomes applicable for us today as it provides a pattern of experiences in gaining and understanding knowledge that leads to salvation. It begins with the reception of basic truths, namely who we are and what we are to do, followed by the experiences with adversity and trial where those truths are tested and we are challenged as to the way things seem versus the way they are. In this manner, our salvation is worked out through our acquisition of knowledge. During this process, we understand that God’s promise that he is always with us is true and that he is ready to provide revelation for us at any time if we remain worthy. Finally, the successful passing of the trials of mortality allows us to experience eternal life and godhood by knowing who we really are and what our work really is. There we find that the work we have been performing is in fact the same work that God himself is engaged in. Thus, one of the more important legacies of Moses is that all can come to comprehend God and the truths that define this existence and, in so doing, understand our own glory.
This idea being put forth is known as Theosis and is not something that is new. While most Evangelical Christians have trouble with the doctrine of Theosis. They fail to realize that there is, not only Biblical references and teachings, actual early doctrinal teachings on exaltation and Godhood. This understanding of teaching comes from the Eastern Orthodox and Oriental Orthodox Christian Church. According to the doctrine of theosis in orthodox tradition:
In the Orthodox Church, this concept is neither new nor startling. It even has a name: theosis. Theosis is the understanding that human beings can have real union with God, and so become like God to such a degree that we participate in the divine nature. Also referred to as deification, divinization, or illumination, it is a concept derived from the New Testament regarding the goal of our relationship with the Triune God. (Theosis and deification may be used interchangeably. We will avoid the term divinization, since it could be misread for divination, which is another thing altogether!)
Many Protestants, and even some Roman Catholics, might find the Orthodox concept of theosis unnerving. Especially when they read a quote such as this one from St. Athanasius: “God became man so that men might become gods,” they immediately fear an influence of Eastern mysticism from Hinduism or pantheism.
The reason, according to this writer's perception, that many modern Western Christians fear the doctrine of theosis is because of the misinterpretation of the lie Satan appeared to tell the woman in the Garden and the temptation to become like God. In the creation account, the conversation Eve has with the serpent brings into the connotation of the following:
But the serpent said to the woman, “You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths. (See Genesis 3:4-7, ESV).
When we continue reading the account of Adam's transgression of partaking of the fruit from the tree of Knowledge of Good and evil, we have the following statement being made:
Then the Lord God said, “Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—” (See Genesis 3:22)
What we see here is the understanding that Adam and Eve - created in God's divine image and likeness - may not have obtained particular knowledge. In his efforts to tempt Eve, the adversary attempts to mix some half-truths within his crafty disguise. A lengthy article appears to shed some interesting light on this subject matter. Jeffrey M. Bradshaw and Ronan James Head published an article - Mormonisms Satan and the Tree of Life where the focus is on the scope of Mormon doctrine of the plan of salvation.
God's glory to bring to pass immortality and eternal life - the Plan of Salvation
Human existence is predicated on the nature of God's divine glory and purpose. Namely, that God desires to bring to pass the eternal life and immortality of mankind (both male and female). We briefly introduced the idea and doctrine of theosis. Here, the discussion focuses on the nature of the Divine Plan of Salvation.
In Christ's priestly prayer recorded in John 17:3-5:
This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. I glorified You on the earth, having accomplished the work which You have given Me to do. Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was.
These verses reflect some interesting truths. First, Christ prays that humanity is to come know God and Jesus Christ. This is reflective of the divine plan of salvation as Christ refers to himself as being sent by God. Second, Christ reflects on how he has Glorified the Father by accomplishing his divine mission and calling (which is referencing the sacrificial death, his burial, and resurrection). Third, Christ requests that the Father glorify Christ in a unified glory that Christ had with the Father prior to creation. This simple priestly prayer of the savior reflects the nature of the Plan of Salvation.
3. And this is eternal life He now describes the manner of bestowing life, namely, when he enlightens the elect in the true knowledge of God; for he does not now speak of the enjoyment of life which we hope for, but only of the manner in which men obtain life And that this verse may be fully understood, we ought first to know that we are all in death, till we are enlightened by God, who alone is life Where he has shone, we possess him by faith, and, therefore, we also enter into the possession of life; and this is the reason why the knowledge of him is truly and justly called saving, or bringing salvation. Almost every one of the words has its weight; for it is not every kind of knowledge that is here described, but that knowledge which forms us anew into the image of God from faith to faith, or rather, which is the same with faith, by which, having been engrafted into the body of Christ, we are made partakers of the Divine adoption, and heirs of heaven.
We know and understand that Salvation comes through Jesus Christ. And, it is through Christ, we understand the nature and power of God's divine plan. Calvin continues with his commentary:
To know thee, and Jesus Christ whom thou hast sent. The reason why he says this is, that there is no other way in which God is known but in the face of Jesus Christ, who is the bright and lively image of Him. As to his placing the Father first, this does not refer to the order of faith, as if our minds, after having known God, afterwards descend to Christ; but the meaning is, that it is by the intervention of a Mediator that God is known.
The only true God. Two epithets are added, true and only; because, in the first place, faith must distinguish God from the vain inventions of men, and embracing him with firm conviction, must never change or hesitate; and, secondly, believing that there is nothing defective or imperfect in God, faith must be satisfied with him alone. Some explain it, That they may know thee, who alone art God; but this is a poor interpretation. The meaning therefore is, That they may know thee alone to be the true God
Salvation is also contingent on knowing Christ and through Christ, we are able to know the Father. We further read Calvin's thoughts on these verses in order to understand the nature and relationship between Christ's divinity and that of the Father's divinity. What is striking is that we also see, within these verses, Christ brings distinction to himself and the Father and that both hold a divine and glorified distinction:
Christ, appearing in the form of a man, describes, under the person of the Father, the power, essence, and majesty of God. So then the Father of Christ is the only true God; that is, he is the one God, who formerly promised a Redeemer to the world; but in Christ the oneness and truth of Godhead will be found, because Christ was humbled, in order that he might raise us on high. When we have arrived at this point, then his Divine majesty displays itself; then we perceive that he is wholly in the Father, and that the Father is wholly in him. In short, he who separates Christ from the Divinity of the Father, does not yet acknowledge Him who is the only true God, but rather invents for himself a strange god. This is the reason why we are enjoined to know God, and Jesus Christ whom he hath sent, by whom, as it were, with outstretched hand, he invites us to himself.
As John Calvin points out, we have the oneness of the Godhead in the salvific ordinance of humanity.
It will be of importance for us now to bring into one view those three articles of faith; first, that the kingdom of Christ brings life, and salvation; secondly, that all do not receive life from him, and it is not the office of Christ to give life to all, but only to the elect whom the Father has committed to his protection; and, thirdly, that this life consists in faith, and Christ bestow, it on those whom he enlightens in the faith of the Gospel. Hence we infer that the gift of illumination and heavenly wisdom is not common to all, but peculiar to the elect. It is unquestionably true that the Gospel is offered to all, but Christ speaks here of that secret and efficacious manner of teaching by which the children of God only are drawn to faith.
While Calvin approaches this from the standpoint of predestination of the divine elect, the nature of this - within the Mormon worldview and perspective goes back to the nature of the Pre-existence and how some chose to rebel with Satan. The Plan of Salvation includes the reality that many who come and take on the mortal body of humanity may not fully come to grasp the doctrines and salvation provided through Jesus Christ. They will still experience the resurrection (as recorded in Daniel and Revelation, as well as throughout some of the Pauline Epistles). Concerning the nature of the two resurrections: Gotquestions.org has this:
Daniel 12:2 summarizes the two very different fates facing mankind: “Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” Everyone will be raised from the dead, but not everyone will share the same destiny. The New Testament reveals the further detail of separate resurrections for the just and the unjust.
Revelation 20:4-6 mentions a “first resurrection” and identifies those involved as “blessed and holy.” The second death (the lake of fire, Revelation 20:14) has no power over these individuals. The first resurrection, then, is the raising of all believers. It corresponds with Jesus’ teaching of the “resurrection of the just” (Luke 14:14) and the “resurrection of life” (John 5:29).
The first resurrection takes place in various stages. Jesus Christ Himself (the “first fruits,” 1 Corinthians 15:20), paved the way for the resurrection of all who believe in Him. There was a resurrection of the Jerusalem saints (Matthew 27:52-53) which should be included in our consideration of the first resurrection. Still to come are the resurrection of “the dead in Christ” at the Lord’s return (1 Thessalonians 4:16) and the resurrection of the martyrs at the end of the Tribulation (Revelation 20:4).
Revelation 20:12-13 identifies those comprising the second resurrection as the wicked judged by God at the great white throne judgment prior to being cast into the lake of fire. The second resurrection, then, is the raising of all unbelievers; the second resurrection is connected to the second death. It corresponds with Jesus’ teaching of the “resurrection of damnation” (John 5:29).
The event which divides the first and second resurrections seems to be the millennial kingdom. The last of the righteous are raised to reign “with Christ a thousand years” (Revelation 20:4), but the “rest of the dead [that is, the wicked] lived not again until the thousand years were finished” (Revelation 20:5).
What great rejoicing will attend the first resurrection! What great anguish at the second! What a responsibility we have to share the Gospel! “And others save with fear, pulling them out of the fire” (Jude 23).
Therefore, Christ came to provide the necessary sacrifice for our Sin, and to also conquer death. Since Christ is the first fruits of the resurrection. In fact, 1 Corinthians 15 is the Pauline expository understanding of the Plan of Salvation.
John Calvin continues his commentary on John 17:1-5 and continues his observation on the nature of Christ seeking glory, which is the glory he possessed in the beginning with the Father:
4. I have glorified thee. His reason for saying this is, that God had been made known to the world both by the doctrine of Christ, and by his miracles; and the glory of God is, when we know what he is. When he adds, I have finished the work which thou gavest me to do, he means that he has completed the whole course of his calling; for the full time was come when he ought to be received into the heavenly glory Nor does he speak only of the office of teaching, but includes also the other parts of his ministry; for, though the chief part of it still remained to be accomplished, namely, the sacrifice of death, by which he was to take away the iniquities of us all, yet, as the hour of his death was already at hand, he speaks as if he had already endured it. The amount of his request, therefore, is that the Father would put him in possession of the kingdom; since, having completed his course, nothing more remained for him to do, than to display, by the power of the Spirit, the fruit and efficacy of all that he had done on earth by the command of his Father, according to the saying of Paul, "He humbled and annihilated himself, by taking the form of a servant. Therefore God hath highly exalted him, and given him a name which is above every name, (Philippians 2:7, 10.)"
5. The glory which I had with thee. He desires to be glorified with the Father, not that the Father may glorify him secretly, without any witnesses, but that, having been received into heaven, he may give a magnificent display of his greatness and power, that every knee may bow to him, (Philippians 2:10.) Consequently, that phrase in the former clause, with the Father, is contrasted with earthly and fading glory, as Paul describes the blessed immortality of Christ, by saying that he died to sin once, but now he liveth to God, (Romans 6:10.)
The glory which I had with thee before the world was. He now declares that he desires nothing that does not strictly belong to him, but only that he may appear in the flesh, such as he was before the creation of the world; or, to speak more plainly, that the Divine majesty, which he had always possessed, may now be illustriously displayed in the person of the Mediator, and in the human flesh with which he was clothed. This is a remarkable passage, which teaches us that Christ is not a God who has been newly contrived, or who has existed only for a time; for if his glory was eternal, himself also has always been. Besides, a manifest distinction between the person of Christ and the person of the rather is here expressed; from which we infer, that he is not only the eternal God, but also that he is the eternal Word of God, begotten by the rather before all ages.
Here, the attempt is made to show the reader that God's divine plan of salvation is summed up in the nature and mission of Jesus Christ himself. This is important, because, we also understand the nature and doctrine of theosis within the verses of John 17:1-5. The purpose and mission of Christ.
God's divine work and glory is to bring to pass the immortality and eternal life of humanity through exaltation
While the Orthodox and Oriental Orthodox holds to the doctrine of Theosis. The Church of Jesus Christ teaches the idea of eternal progression and the doctrine of exaltation. This coincides with the divine plan of salvation. It brings an enriching and deeply empowering understanding of our main purpose in this life.
Through our human experience, the mission and atonement of Jesus Christ, our understanding of God's nature helps us define life's meaning and purpose so that we may potentially reach exaltation. Or, in other words, become like our Heavenly Parents. The entire glory of God's divine work in creation culminates in us obtaining and securing an exalted and glorified body of flesh and bone. This is accomplished through the various sacred ordinances and covenants we make. Namely, through the ordinance of Baptism (Romans 6), participation in sacred ordinances pertaining to the marriage ceremony (as previously discussed in the second essay response), and coming to fully realize our own potential.
Our identity is not only tied into the creation of God's image and likeness, our identity is specifically tied into the nature of God's divine plan for man and woman. Elder Tad Callister gave a speech on - Our Identity and Our Destiny at a BYU Devotional:
First, our identity. There is a sentiment among many in the world that we are the spirit creations of God, just as a building is the creation of its architect or a painting the creation of its painter or an invention the creation of its inventor. The scriptures teach, however, a much different doctrine. They teach that we are more than creations of God; they teach that we are the literal spirit offspring or children of God our Father. What difference does this doctrinal distinction make? The difference is monumental in its consequence because our identity determines in large measure our destiny. For example, can a mere creation ever become like its creator? Can a building ever become an architect? A painting a painter? Or an invention an inventor? If not, then those who believe we are creations of God, rather than His spirit offspring, reach the inevitable conclusion that we do not have the capacity to become like our creator, God. In essence, their doctrine of identity has defined and dictated a diminished destiny.
On the other hand, as members of The Church of Jesus Christ of Latter-day Saints, we believe that we are the spirit offspring of God with inherited spiritual traits that give us the divine potential to become like our parent, God the Father. As to this identity, President Packer has written:
You are a child of God. He is the father of your spirit. Spiritually you are of noble birth, the offspring of the King of Heaven. Fix that truth in your mind and hold to it. However many generations in your mortal ancestry, no matter what race or people you represent, the pedigree of your spirit can be written on a single line. You are a child of God! It is this doctrine of identity that defines our potential destiny of godhood. If one does not correctly understand his divine identity, then he will never correctly understand his divine destiny. They are, in truth, inseparable partners.
What, then, has God revealed to us about our destiny? He has spoken clearly and frequently and forthrightly on this subject from the very beginning. When Adam and Eve were in the Garden of Eden, they lived in a state of innocence—meaning they only had a limited knowledge of good and evil. Lehi described their condition as follows: “Wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin” (2 Nephi 2:23).
In order for us to understand, as Elder Callister teaches, for us to understand the meaning of life, we come to understand our identity. Through our identity, as revealed in scripture and modern day revelation, we then can begin to understand the very nature and heart of our life meaning and purpose. Namely, we were created for a divine purpose to carry on not only God's image in this life, to also progress and endure in order to inherit divine nature of God. Elder Callister points to scripture references where we are Heirs and Joint-Heirs with Christ.
Conclusion
In this three part essay, this writer made an attempt in responding to the erroneous understanding and teaching of Biblical Gender Roles article on: Why God's Identification as Male is Key to Understanding Life Meaning. This required some examination to objections noted as the main points of the article:
Objection One: Nature of God and the Creation of Humanity as it relates to likeness and image. Objection Two: The perpetuation of a second century gnostic teaching and the understanding of God's ontological nature and anthropomorphic scriptures
Objection three: Linguistic survey of Biblical languages
Objective four: The specific nature a divine Heavenly Mother/Goddess and the correlation of femininity, womanhood, and motherhood as evident in Ancient Near East tradition and Biblical accounts
Objection five: the nature of the Wedding ceremony and it's symbolism to the nature of gender roles as specified within the marriage. How this wedding and marriage is of an Eternal design
Finally, the focus was on answering the question that the writer at Biblical Gender Roles attempted to set out and answer. Namely, humanities identity and divine destiny as it relates to life meaning and purpose.
The reality is that the writer fails to properly capture the nature of God's divine nature, Humanities divine identity and destiny, and the real answer to life's meaning.
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