Salvation (The East Lake Series Book 3)

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The Conviction of Sin. Two Sermons. Hialeah Gospel Tabernacle. Sunday Morning Service. Sunday Evening Service. The Altar and the City. Duets by Sid and Vi. Job, and How God Uses Suffering. Unknown Date and Congregation.

John Chapter 3. Nicodemus and the New Birth. John Chapter The Evidence of Fruit Bearing. Lions, Pits and Snowy Days. Beniah — I Chronicles. Two Audio Sermons. The Dying Thief.

Sin & Salvation

Adams Park Alliance Church. Circa mids. The Easter Message. Acts Chapter 9. The Importance of Unimportant People. The Peril of Drifting. Hebrews Chapter Two.

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It was truly an interesting seene. It was the first FONT erected for this glorious purpose in this last dispensation. On the sabbath a large Congregation assembled. Elders Brigham Young Heber C. Kimball, and John Taylor, baptized about 40 persons; for the dead. Smith confirming[. Quite simply, the November service was a private , informal function and therefore was attended by only a few people—the Prophet, Brigham Young, William Clayton, Reuben McBride, and perhaps a few others. The font was in place, and since McBride was in Nauvoo and about to return to Kirtland, Joseph Smith used the occasion to dedicate the font and let McBride have the opportunity to be baptized.

Original well located in the east end of the original Nauvoo Temple, Although the Saints were instructed not to perform proxy baptisms outside the temple after the October conference, a few recorded instances have been found which show exceptions to the policy. Charlotte Haven, a nonmember who lived in Nauvoo in to , wrote a letter to her family in the East in which she described a baptismal service she observed being performed in behalf of the dead.

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The letter is dated May 2, Last Sunday morning. Arriving there we rested a while on a log, watching the thin sheets of ice as they slowly came down and floated by.

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Then we followed the bank toward town, and rounding a little point covered with willows and cottonwoods, we spied quite a crowd of people, and soon perceived there was a baptism. Two elders stood knee-deep in the ice cold water, and immersed one another as fast as they could come down the bank.


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We soon observed that some of them went in and were plunged several times. We were told that they were baptized for the dead who had not had an opportunity of adopting the doctrines of the Latter Day Saints. So these poor mortals in ice-cold water were releasing their ancestors and relatives from purgatory! We drew a little nearer and heard several names repeated by the elders as the victims were douched, and you can imagine our surprise when the name George Washington was called.

It was enough and we continued our walk homeward.

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Woodruff to be baptized for some our dead friends. Phebe was also baptized for five deceased persons, members of her family. During the Nauvoo period, Joseph Smith frequently addressed the Saints regarding the importance of providing the sacred saving ordinances, particularly baptism and confirmation, in behalf of the dead. For their salvation is necessary and essential to our salvation.

Salvation (The East Lake Series Book 3)

Following the Nauvoo exodus, with the exception of a few documented instances, baptism and confirmation for the dead were not practiced again until The first of these known to have occurred took place on April 4, While in Iowa, just before his return trip to the Salt Lake Valley, Wilford Woodruff performed nine baptisms for deceased persons in the Missouri River, followed by four confirmations.

Beginning in , Church leaders once again allowed members to perform baptisms for the dead in the Endowment House font. This practice continued for a period of nine years —76 until the completion and dedication of the St. George Temple in Why did he do so? Is it out of respect for the religious significance of the Event, or is it because he felt that, by its nature, a purported miracle such as this lies beyond the realm of historical enquiry? At this point we begin to touch on the nature and meaning of miracles, and it may be appropriate to recall some wise words of H.

Rowley: Many modern minds are disturbed by the miraculous element in the story of the deliverance from Egypt and elsewhere in the Old Testament. On the other hand it is sometimes alleged that critical scholarship is based on the denial of the possibility of miracle. Let me say with clarity and candour that I am a critical scholar and that I neither begin nor end with any such denial…The miracle stories [of the Old Testament] can neither be uncritically accepted as historical, nor uncritically rejected as fancy. Each example must be examined for itself, in the light of the character of the narrative in which it stands and the purpose for which it appears to have been written.

But that there is a truly miraculous element in the story, I am fully persuaded. One cannot realistically treat part of the narrative historically and uphold its authenticity, whilst refusing even to countenance comment on another part. With this in mind, and having investigated the relatively mundane explanations which place the miracle at an inland body of shallow water or marshland, it is time to turn to more spectacular explanations which bring the nature of miracle into sharper focus.


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We must turn therefore to the work of natural scientists, the oceanographers Nof and Paldor, primarily. If Nof and Paldor are right, they would appear to be making an important point: any explanation which makes use of an inland lake is unlikely to be able to provide a full and sufficient explanation of the central point of the narrative — that it was the Sea itself which provided the final and decisive deliverance from the Egyptians. But it hardly seems possible that the Egyptians could have all been overwhelmed and drowned by ankle-deep water itself.

There is one circumstance in which it might be possible still to hold onto the idea that the Sea of the Event was an inland lake, and that is if the lake was connected to the Mediterranean or Red Sea. This is just what Davies suggests — that the Bitter Lakes may well have been continuous with the Red Sea in ancient times,26 and Hoffmeier makes a detailed historical, geographical and geological argument in support. This is just what Nof and Paldor do. Nof and Paldor present the results of calculations for two possible oceanographic processes which may have caused the waters of the Gulf of Suez to recede, at its most northerly and shallowest present-day point.

One of the possible models is a tsunami i. However, Nof and Paldor consider that this model is less satisfactory because it does not match the biblical narrative so closely. Nof and Paldor calculate that, even for moderate storm winds with a wind speed of about 20 ms-1, the sea could recede by as much as 1 km, and the level drop by 2. Lake Erie.

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Nof and Paldor point out that their model may even explain how the Israelites could be said by the text to cross on dry ground with the waters to their right and left, if the topography of the sea bed in ancient times was different from today and contained a natural ridge. A related explanation has been given by Ben-Menahem, who has pointed out that the spring tide can reach a peak of 2 m in the Gulf, which may thereby have facilitated the crossing.

This is a very imprecise and difficult calculation, but they estimate that the likelihood is of the order of once every 1, to 3, years. In other words, Nof and Paldor believe that their explanation is at least ten times more likely, and so is to be favoured. Of course, if the Sea Event was truly a miracle, then comparing likelihoods of different explanations is not a good way of assessing their suitability as interpretative models.

Nof and Paldor do not comment on their belief as to what or who ultimately lies behind the Sea Event, but a particularly prominent scientist who does, and who uses their model, is Colin Humphreys. Indeed, Humphreys states clearly what many scientists believe, that it is not the nature of an event which makes it miraculous since a natural cause can practically always be found for any purported miracle , but the timing.

A good example is the tradition found in Joshua 3, where the River Jordan stops flowing just when the Israelites need to cross. Swept along by increasingly unnerving events, he tries to juggle an enticing new relationship with his pursuit of one going back to his childhood. His client has seemingly lived with her mom and dad all her life, but she has repressed childhood memories of two completely different parents.

Narah faces a sadistic Magistrate for too many sanctions, forcing her to use unscrupulous outlets to heal a failing body and avoid the vampire and shifter who seek her. Instead, she ends up with a dead body on her doorstep! To avoid a murder charge, she needs to track down the real killer. All Sandy wants is to run her coffee shop and enjoy a quiet life. Family members, friends, coworkers, and allies — not all of them are what they seem. Not every grandmotherly type bakes cookies.

Kindle Are these books no longer free? Sign up for our email and never miss a free book again! Roseanne tends Jeb when wounded, but Zach walks her home each night.