Below are the quotes that were used in the video.
If you were arrested for being a Christian, would there be enough evidence to convict you? I think of that question when I read Acts 11:26. It is an excellent reminder to continue walking in Christ's footsteps. This week we will also focus on patterns for revelation in God's church and our lives.
Elder D. Todd Christofferson: “By this experience and revelation to Peter, the Lord modified the practice of the Church and revealed a more complete doctrinal understanding to His disciples. And so the preaching of the gospel expanded to encompass all mankind.” (https://www.churchofjesuschrist.org/study/general-conference/2012/04/the-doctrine-of-christ)
In Acts 10:45, the phrase “the gift of the Holy Ghost” refers to the power of the Holy Ghost, which had come upon these Gentiles. This is different from the gift of the Holy Ghost, which we receive through the ordinance of confirmation after baptism (see Acts 8:14-17; Teachings of Presidents of the Church: Joseph Smith 2007, 97).
Brigham Young: “Our friends of the Christian world have labored from the pulpit and through the press, for ages, to make it appear that baptism by immersion is non essential, and that the laying on of hands for the gift of the Holy Ghost is done away and no longer needed. Suppose Cornelius had refused to be baptized, on the grounds that he had received the Holy Ghost as well as the Apostles, the result would have been that the Holy Ghost would have left him, and the light that was in him would have become darkness, and then it could have been exclaimed, how great is that darkness! When men have the privilege of hearing the plan of salvation from the mouth of an inspired servant of God, and they reject it, I will promise them that if they have ever possessed any portion of the Holy Spirit, it will depart from them and sevenfold more darkness will ensue to the mind of that person than is the lot of all to suffer in a state of nature, unenlightened by the inspiring rays of the Holy Spirit.” (Journal of Discourses, 10:323.)
Acts 12:1-2 The Herod here is Herod Agrippa I, grandson of Herod the Great. This James is a counselor in the First Presidency of the Church, brother of John. He was killed during Passover in Jerusalem in A.D. 44, making him, as far as we know, the first apostle martyr. The death of James was a pivotal event, for it demonstrated the weakening position and increasing unpopularity of the Christians among the Jews of Jerusalem. This change seems to have resulted from the Church's extending fellowship to the Gentiles.
"Luke's account of how, shortly before this, Peter had fraternized with Gentiles in Caesarea and his fellow apostles had acquiesced in his action, provides a sufficient explanation of their sudden unpopularity with many Jews who had formerly respected them. From this time forth James the brother of Jesus, widely esteemed in Jerusalem as a strictly observant Jew, appears as principal leader of the church of Jerusalem." (Bruce, New Testament History, 261).
Elder James E. Talmage: “Peter kept knocking, and at last they opened the door, and were astonished to find him safe. Why should they be so surprised, when they had been praying for that very blessing? One might think that their hearts would be so full of thanksgiving that there would be no room for astonishment.
“Yet we today feel surprised when the Lord manifests His power to us in any strong or otherwise remarkable manner; our greatest cause for wonderment would seem to lie in the contemplation of His mercy, that He will interpose in behalf of such weak and sinful mortals as many of us are. He is as willing today as ever in the past to assist His servants, and that too, by what we call miraculous means should it be necessary.” (James E. Talmage, Brian H. Stuy, ed., Collected Discourses, 5 vols. Burbank, Calif., and Woodland Hills, Ut.: B.H.S. Publishing, 1987 1992, 3: June 25, 1893.)
David O McKay: "The Roman Emperor Claudius had obtained great victories in Great Britain. On his return to Rome there was great rejoicing. Herod thought he would gain great favor with the emperor by a grand festival in his honor in Caesarea, to which he hastened from Jerusalem. On the morning of the second day the theatre was filled with a mass of human beings to witness the inhuman exhibition of gladiators who fought one another for public amusement. Herod appeared in a magnificent robe, sparkling with silver. As the rays of the early morning sun fell upon him, the eyes of the beholders were dazzled by the brilliant robe. Flattered by their foolish cries of admiration he made an oration to the people who gave a shout, crying, 'It is the voice of a God and not of a man.' He was willing to be so called, though this was blasphemy, giving to a man what belongs to God alone.
“Immediately the angel of the Lord smote him because he gave not God the glory.’ This was very different from the experience of Peter in prison when the angel of the Lord came upon him, and smote him upon the side; and led him from death."The smiting of Herod by the angel was with a dreadful disease such as had caused the death of his grandfather. He was carried from the theatre to his palace where he, lingered five days in agony until death closed his life in the fifty fourth year of his age. It was the fourth year of his reign over the region where had ruled his grandfather, whose wicked example he had followed to a like inglorious end.
"When in the theatre the scene was suddenly changed from the gladiatorial and other wicked amusements to the judgment on the king, the multitude fled, rending their clothes according to the custom in horror." (Ancient Apostles, 158-9.)
LeGrand Richards: “There is no record that the saints observed the Jewish Sabbath as a day of worship following the resurrection of the Savior. The apostles did, however, meet with the Jews in their synagogues on their Sabbath to teach them the gospel. (See Acts 13:13 44; 17:1 2.)
“The records are quite complete, however, in indicating that the saints often met to worship on the first day of the week (Sunday), the Lord’s day, or the day that Jesus arose from the tomb. (Quotes Jn 20:19,26; Acts 20:7; 1 Cor 16:1 2)” (A Marvelous Work and a Wonder, 335)
Elder D. Todd Christofferson: “Jesus suffered and gave His life to atone for sin. The power of His Atonement can erase the effects of sin in us. When we repent, His atoning grace justifies and cleanses us (see 3 Nephi 27:16–20). It is as if we had not succumbed, as if we had not yielded to temptation” (“That They May Be One in Us,” Ensign or Liahona, Nov. 2002, 71).
Acts 14:12 - A brief review of Greek and Roman mythology is in order. The Romans adopted much of Greek culture, including their gods. Their mythology and powers remained the same but their names were changed. Jupiter was the Roman god of the sky who ruled the other gods. He is the Roman equivalent of the Greek god Zeus. Mercury, or the Greek god, Hermes, was the god of commerce and acted as the messenger of the gods. Barnabas was probably larger in stature than Paul (Joseph Smith taught that Paul was only five feet tall) and was therefore was assumed to be Jupiter. Paul, it seems, did most of the talking-making him “the messenger of the gods.”
“From a latter-day perspective, the idea that these apostles were Greek gods is absurd. But the influence of Greek culture, Hellenism, on the people of Asia Minor cannot be overemphasized…
Of the powerful influence of Hellenism, Alfred Edersheim noted:
“Jews of the West are known by the term Hellenists...it was, in the nature of things, impossible that the Jewish communities in the West should remain unaffected by Grecian culture and modes of thought...Witness here the many converts to Judaism among the Gentiles; witness also the evident preparedness of the lands of this “dispersion’ for the new doctrine which was to come from Judaea...That restless, searching subtle Greek intellect would penetrate everywhere, and flash its light into the innermost recesses of his home and Synagogue...when the Jew stepped out of the narrow circle which he had drawn around him, he was confronted on every side by Grecianism. It was in the forum, in the market, in the counting house, in the street; in all that he saw and in all to whom he spoke. It was refined; it was elegant; it was profound; it was supremely attractive.” (Alfred Edersheim, The Life and Times of Jesus the Messiah, 12-14)
“After receiving threats of violence, Paul and Barnabas took the dusty road east of Pisidian Antioch, and eighty miles brought them to Iconium.
“There is a distinct pattern to Paul's missionary approach. He almost always began his activities in each city at the Jewish synagogue. Paul had conversed with the resurrected Lord. He had a perfect knowledge of Christ's reality, and was so well acquainted with the Old Testament that he had no fear or reluctance to engage in discussion and to “reason’ with the Jews on the meaning and purpose of the law of Moses and the teachings of the prophets about the Messiah (Christ) to come.
“Not only would Paul's activity at the synagogue give him opportunity to engage the Jews in conversation but it also put him in direct contact with Gentile proselytes, which was a door to the larger work among the Gentiles. The “proselytes’ he would meet at the synagogue would have family and friends (Gentiles) who had not joined the Jews' religion. The proselytes could give him access to them in a type of referral system.
“The first Gentiles to come into the Church of Christ in New Testament times were those who had already converted to the Jews' religion. This gave them a common background and familiarity with the prophets of the Old Testament. In like manner, as missionaries of The Church of Jesus Christ of Latter-day Saints have gone to traditionally non Christian cultures such as in the Far East and Africa, the first converts have come from those who have been converted first to Catholic or Protestant churches, which has given them a familiarity with the Bible and thus made it easier for them to respond to the fulness of the gospel as restored in the last days through the Prophet Joseph Smith.
“After Paul and his companions had converted and baptized a number of people in an area, they would then ordain elders and organize branches (Acts 14:23).” (Robert J. Matthews, Behold the Messiah Salt Lake City: Bookcraft, 1994, 316-7.)
Elder D. Todd Christofferson: “Later in the book of Acts, we find another somewhat related illustration, this time showing how revelation on matters of doctrine may come in a council setting. A controversy arose about whether circumcision required under the law of Moses should carry over as a commandment in the gospel and Church of Christ (see Acts 15:1, 5). “And the apostles and elders came together for to consider … this matter” (Acts 15:6). Our record of this council is certainly incomplete, but we are told that after “much disputing” (Acts 15:7), Peter, the senior Apostle, rose up and declared what the Holy Spirit had confirmed to him. He reminded the council that when the gospel began to be preached to the uncircumcised Gentiles in the house of Cornelius, they received the Holy Ghost just as had the circumcised Jewish converts. God, he said, “put no difference between us and them, purifying their hearts by faith.
“Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
“But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they” (Acts 15:9–11; see also verse 8).
After Paul, Barnabas, and perhaps others spoke in support of Peter’s declaration, James moved that the decision be implemented by letter to the Church, and the council was united “with one accord” (Acts 15:25; see also verses 12–23). In the letter announcing their decision, the Apostles said, “It seemed good to the Holy Ghost, and to us” (Acts 15:28), or in other words, this decision came by divine revelation through the Holy Spirit.
“These same patterns are followed today in the restored Church of Jesus Christ. The President of the Church may announce or interpret doctrines based on revelation to him (see, for example, D&C 138). Doctrinal exposition may also come through the combined council of the First Presidency and Quorum of the Twelve Apostles (see, for example, Official Declaration 2). Council deliberations will often include a weighing of canonized scriptures, the teachings of Church leaders, and past practice. But in the end, just as in the New Testament Church, the objective is not simply consensus among council members but revelation from God. It is a process involving both reason and faith for obtaining the mind and will of the Lord.” (https://www.churchofjesuschrist.org/study/general-conference/2012/04/the-doctrine-of-christ)
President Russell. M Nelson: “When a thorny problem arises—and they seem only to get thornier each day—these 15 men wrestle with the issue, trying to see all the ramifications of various courses of action, and they diligently seek to hear the voice of the Lord. After I fast, pray, study, ponder, and counsel with my Brethren about weighty matters, it is not unusual for me to be awakened during the night with further impressions about issues with which we are concerned. And my Brethren have the same experience.
“The First Presidency and Quorum of the Twelve Apostles counsel together and share all the Lord has directed us to understand and to feel individually and collectively. And then we watch the Lord move upon the President of the Church to proclaim the Lord’s will … Revelation from the Lord to His servants is a sacred process, and so is your privilege of receiving personal revelation.
“My dear brothers and sisters, you have as much access to the mind and will of the Lord for your own life as we Apostles do for His Church. Just as the Lord requires us to seek and ponder, fast and pray, and study and wrestle with difficult questions, He requires you to do the same as you seek answers to your own questions. (https://www.churchofjesuschrist.org/study/ensign/2016/10/young-adults/stand-as-true-millennials)
Teaching Thoughts:
Elder D. Todd Christofferson: “By this experience and revelation to Peter, the Lord modified the practice of the Church and revealed a more complete doctrinal understanding to His disciples. And so the preaching of the gospel expanded to encompass all mankind.” (https://www.churchofjesuschrist.org/study/general-conference/2012/04/the-doctrine-of-christ)
In Acts 10:45, the phrase “the gift of the Holy Ghost” refers to the power of the Holy Ghost, which had come upon these Gentiles. This is different from the gift of the Holy Ghost, which we receive through the ordinance of confirmation after baptism (see Acts 8:14-17; Teachings of Presidents of the Church: Joseph Smith 2007, 97).
Brigham Young: “Our friends of the Christian world have labored from the pulpit and through the press, for ages, to make it appear that baptism by immersion is non essential, and that the laying on of hands for the gift of the Holy Ghost is done away and no longer needed. Suppose Cornelius had refused to be baptized, on the grounds that he had received the Holy Ghost as well as the Apostles, the result would have been that the Holy Ghost would have left him, and the light that was in him would have become darkness, and then it could have been exclaimed, how great is that darkness! When men have the privilege of hearing the plan of salvation from the mouth of an inspired servant of God, and they reject it, I will promise them that if they have ever possessed any portion of the Holy Spirit, it will depart from them and sevenfold more darkness will ensue to the mind of that person than is the lot of all to suffer in a state of nature, unenlightened by the inspiring rays of the Holy Spirit.” (Journal of Discourses, 10:323.)
Acts 12:1-2 The Herod here is Herod Agrippa I, grandson of Herod the Great. This James is a counselor in the First Presidency of the Church, brother of John. He was killed during Passover in Jerusalem in A.D. 44, making him, as far as we know, the first apostle martyr. The death of James was a pivotal event, for it demonstrated the weakening position and increasing unpopularity of the Christians among the Jews of Jerusalem. This change seems to have resulted from the Church's extending fellowship to the Gentiles.
"Luke's account of how, shortly before this, Peter had fraternized with Gentiles in Caesarea and his fellow apostles had acquiesced in his action, provides a sufficient explanation of their sudden unpopularity with many Jews who had formerly respected them. From this time forth James the brother of Jesus, widely esteemed in Jerusalem as a strictly observant Jew, appears as principal leader of the church of Jerusalem." (Bruce, New Testament History, 261).
Elder James E. Talmage: “Peter kept knocking, and at last they opened the door, and were astonished to find him safe. Why should they be so surprised, when they had been praying for that very blessing? One might think that their hearts would be so full of thanksgiving that there would be no room for astonishment.
“Yet we today feel surprised when the Lord manifests His power to us in any strong or otherwise remarkable manner; our greatest cause for wonderment would seem to lie in the contemplation of His mercy, that He will interpose in behalf of such weak and sinful mortals as many of us are. He is as willing today as ever in the past to assist His servants, and that too, by what we call miraculous means should it be necessary.” (James E. Talmage, Brian H. Stuy, ed., Collected Discourses, 5 vols. Burbank, Calif., and Woodland Hills, Ut.: B.H.S. Publishing, 1987 1992, 3: June 25, 1893.)
David O McKay: "The Roman Emperor Claudius had obtained great victories in Great Britain. On his return to Rome there was great rejoicing. Herod thought he would gain great favor with the emperor by a grand festival in his honor in Caesarea, to which he hastened from Jerusalem. On the morning of the second day the theatre was filled with a mass of human beings to witness the inhuman exhibition of gladiators who fought one another for public amusement. Herod appeared in a magnificent robe, sparkling with silver. As the rays of the early morning sun fell upon him, the eyes of the beholders were dazzled by the brilliant robe. Flattered by their foolish cries of admiration he made an oration to the people who gave a shout, crying, 'It is the voice of a God and not of a man.' He was willing to be so called, though this was blasphemy, giving to a man what belongs to God alone.
“Immediately the angel of the Lord smote him because he gave not God the glory.’ This was very different from the experience of Peter in prison when the angel of the Lord came upon him, and smote him upon the side; and led him from death."The smiting of Herod by the angel was with a dreadful disease such as had caused the death of his grandfather. He was carried from the theatre to his palace where he, lingered five days in agony until death closed his life in the fifty fourth year of his age. It was the fourth year of his reign over the region where had ruled his grandfather, whose wicked example he had followed to a like inglorious end.
"When in the theatre the scene was suddenly changed from the gladiatorial and other wicked amusements to the judgment on the king, the multitude fled, rending their clothes according to the custom in horror." (Ancient Apostles, 158-9.)
LeGrand Richards: “There is no record that the saints observed the Jewish Sabbath as a day of worship following the resurrection of the Savior. The apostles did, however, meet with the Jews in their synagogues on their Sabbath to teach them the gospel. (See Acts 13:13 44; 17:1 2.)
“The records are quite complete, however, in indicating that the saints often met to worship on the first day of the week (Sunday), the Lord’s day, or the day that Jesus arose from the tomb. (Quotes Jn 20:19,26; Acts 20:7; 1 Cor 16:1 2)” (A Marvelous Work and a Wonder, 335)
Elder D. Todd Christofferson: “Jesus suffered and gave His life to atone for sin. The power of His Atonement can erase the effects of sin in us. When we repent, His atoning grace justifies and cleanses us (see 3 Nephi 27:16–20). It is as if we had not succumbed, as if we had not yielded to temptation” (“That They May Be One in Us,” Ensign or Liahona, Nov. 2002, 71).
Acts 14:12 - A brief review of Greek and Roman mythology is in order. The Romans adopted much of Greek culture, including their gods. Their mythology and powers remained the same but their names were changed. Jupiter was the Roman god of the sky who ruled the other gods. He is the Roman equivalent of the Greek god Zeus. Mercury, or the Greek god, Hermes, was the god of commerce and acted as the messenger of the gods. Barnabas was probably larger in stature than Paul (Joseph Smith taught that Paul was only five feet tall) and was therefore was assumed to be Jupiter. Paul, it seems, did most of the talking-making him “the messenger of the gods.”
“From a latter-day perspective, the idea that these apostles were Greek gods is absurd. But the influence of Greek culture, Hellenism, on the people of Asia Minor cannot be overemphasized…
Of the powerful influence of Hellenism, Alfred Edersheim noted:
“Jews of the West are known by the term Hellenists...it was, in the nature of things, impossible that the Jewish communities in the West should remain unaffected by Grecian culture and modes of thought...Witness here the many converts to Judaism among the Gentiles; witness also the evident preparedness of the lands of this “dispersion’ for the new doctrine which was to come from Judaea...That restless, searching subtle Greek intellect would penetrate everywhere, and flash its light into the innermost recesses of his home and Synagogue...when the Jew stepped out of the narrow circle which he had drawn around him, he was confronted on every side by Grecianism. It was in the forum, in the market, in the counting house, in the street; in all that he saw and in all to whom he spoke. It was refined; it was elegant; it was profound; it was supremely attractive.” (Alfred Edersheim, The Life and Times of Jesus the Messiah, 12-14)
“After receiving threats of violence, Paul and Barnabas took the dusty road east of Pisidian Antioch, and eighty miles brought them to Iconium.
“There is a distinct pattern to Paul's missionary approach. He almost always began his activities in each city at the Jewish synagogue. Paul had conversed with the resurrected Lord. He had a perfect knowledge of Christ's reality, and was so well acquainted with the Old Testament that he had no fear or reluctance to engage in discussion and to “reason’ with the Jews on the meaning and purpose of the law of Moses and the teachings of the prophets about the Messiah (Christ) to come.
“Not only would Paul's activity at the synagogue give him opportunity to engage the Jews in conversation but it also put him in direct contact with Gentile proselytes, which was a door to the larger work among the Gentiles. The “proselytes’ he would meet at the synagogue would have family and friends (Gentiles) who had not joined the Jews' religion. The proselytes could give him access to them in a type of referral system.
“The first Gentiles to come into the Church of Christ in New Testament times were those who had already converted to the Jews' religion. This gave them a common background and familiarity with the prophets of the Old Testament. In like manner, as missionaries of The Church of Jesus Christ of Latter-day Saints have gone to traditionally non Christian cultures such as in the Far East and Africa, the first converts have come from those who have been converted first to Catholic or Protestant churches, which has given them a familiarity with the Bible and thus made it easier for them to respond to the fulness of the gospel as restored in the last days through the Prophet Joseph Smith.
“After Paul and his companions had converted and baptized a number of people in an area, they would then ordain elders and organize branches (Acts 14:23).” (Robert J. Matthews, Behold the Messiah Salt Lake City: Bookcraft, 1994, 316-7.)
Elder D. Todd Christofferson: “Later in the book of Acts, we find another somewhat related illustration, this time showing how revelation on matters of doctrine may come in a council setting. A controversy arose about whether circumcision required under the law of Moses should carry over as a commandment in the gospel and Church of Christ (see Acts 15:1, 5). “And the apostles and elders came together for to consider … this matter” (Acts 15:6). Our record of this council is certainly incomplete, but we are told that after “much disputing” (Acts 15:7), Peter, the senior Apostle, rose up and declared what the Holy Spirit had confirmed to him. He reminded the council that when the gospel began to be preached to the uncircumcised Gentiles in the house of Cornelius, they received the Holy Ghost just as had the circumcised Jewish converts. God, he said, “put no difference between us and them, purifying their hearts by faith.
“Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
“But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they” (Acts 15:9–11; see also verse 8).
After Paul, Barnabas, and perhaps others spoke in support of Peter’s declaration, James moved that the decision be implemented by letter to the Church, and the council was united “with one accord” (Acts 15:25; see also verses 12–23). In the letter announcing their decision, the Apostles said, “It seemed good to the Holy Ghost, and to us” (Acts 15:28), or in other words, this decision came by divine revelation through the Holy Spirit.
“These same patterns are followed today in the restored Church of Jesus Christ. The President of the Church may announce or interpret doctrines based on revelation to him (see, for example, D&C 138). Doctrinal exposition may also come through the combined council of the First Presidency and Quorum of the Twelve Apostles (see, for example, Official Declaration 2). Council deliberations will often include a weighing of canonized scriptures, the teachings of Church leaders, and past practice. But in the end, just as in the New Testament Church, the objective is not simply consensus among council members but revelation from God. It is a process involving both reason and faith for obtaining the mind and will of the Lord.” (https://www.churchofjesuschrist.org/study/general-conference/2012/04/the-doctrine-of-christ)
President Russell. M Nelson: “When a thorny problem arises—and they seem only to get thornier each day—these 15 men wrestle with the issue, trying to see all the ramifications of various courses of action, and they diligently seek to hear the voice of the Lord. After I fast, pray, study, ponder, and counsel with my Brethren about weighty matters, it is not unusual for me to be awakened during the night with further impressions about issues with which we are concerned. And my Brethren have the same experience.
“The First Presidency and Quorum of the Twelve Apostles counsel together and share all the Lord has directed us to understand and to feel individually and collectively. And then we watch the Lord move upon the President of the Church to proclaim the Lord’s will … Revelation from the Lord to His servants is a sacred process, and so is your privilege of receiving personal revelation.
“My dear brothers and sisters, you have as much access to the mind and will of the Lord for your own life as we Apostles do for His Church. Just as the Lord requires us to seek and ponder, fast and pray, and study and wrestle with difficult questions, He requires you to do the same as you seek answers to your own questions. (https://www.churchofjesuschrist.org/study/ensign/2016/10/young-adults/stand-as-true-millennials)
Teaching Thoughts:
- Patterns of revelation for the Church and for us. The Lord requires us to seek and ponder, fast and pray, and study and wrestle with difficult questions.
- Receiving revelation through councils.
- Examples of God modifying practices in the church. Could he do more tomorrow?
- If you were arrested for being a Christian, would there be enough evidence to convict you?