FDREL 211: Week 01 Putting It All Together
I have not been using this blog for quite some time, I decided to use it to share what I learn in my FDREL 211 class. This way I can share with others and have a record of my progress as well...
The scripture focus for this week:
Matthew 1-2; Luke 1-2; John 1:1-18, 17:1-5
Matthew 3-4; Mark 1; Luke 3-4; John 1:1-19-4:54
Matthew 3-4; Mark 1; Luke 3-4; John 1:1-19-4:54
I wanted to do further research and found the following:
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Video clip By Uchtdorf “Special Witnesses” letting us know of his testimony of The Son of the Living God. He says that as we embrace Christ we will rise above all of our fears. He will bring clarity, peace and hope to our hearts and HOMES.
Alma 7:11 And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people.
We will struggle and have anguish. We will be sick, have pain and sin. and the Lord has felt them all. We can be healed.
The Healing Power of the Atonement. Video Dallin H. Oaks
Yet Christ knows. He knows! Like the good samaritan he will find us and bind up our wounds. The healing power of the atonement is for all of us.
From my class readings, I came upon this quote, I love it.
"As I read the account of the birth of my Savior, I long to have the experience the Wise Men had-to-be led by a star; or to experience what the shepherds did-to be invited to Bethlehem, invited by a choir of angels. I want to kneel at the manger and smell the clean straw and see that tiny baby with His earthly mother, to witness for myself this miracle. I believe that in every mortal there is an instinctive desire to come unto Christ. Perhaps we have a basic human need, because each of us is a child of God, to make that commitment to the spiritual part of our being. We each try to meet this need according to what we know."
Jo N. Jepsen
A link to a conference talk that pertains to our lesson:"By Way of Invitation (Alma 5:62)," General Conference, October 1992
This was a very helpful part for me to put it all together in a timeline sort of way. Explaining the characters in detail. FOr new members of the church, there are always places to go for basic information. I wanted to document it all and I plan on referring back to this often. Referring back to this blog and using it as a point of reference.
Matthew Gift of God. Known before his conversion as Levi, son of Alphaeus (Mark 2:14). He was a tax-gatherer at Capernaum, probably in the service of Herod Antipas, in whose tetrarchy Capernaum was. Soon after his call, he gave a feast to his old associates (Matt. 9:9–13; Mark 2:14–17; Luke 5:27–32) at which the Lord was present, and was in consequence blamed by the Pharisees. Matthew was probably a thorough Jew with a wide knowledge of the Old Testament scriptures and able to see in every detail of the Lord’s life the fulfillment of prophecy. His Gospel (see Gospels) was written for the use of Jewish persons in Palestine and uses many quotations from the Old Testament. His chief object is to show that Jesus is the Messiah of whom the prophets spoke. He also emphasizes that Jesus is the King and Judge of men. His Gospel was probably written in Aramaic but is known to us by a Greek translation. Of the Apostle’s later life little is known for certain. A tradition asserts that he died a martyr’s death.Mark Also called John; son of Mary, who had a house of considerable size in Jerusalem (Acts 12:12); cousin (or nephew) of Barnabas (Col. 4:10); accompanied Paul and Barnabas from Jerusalem (Acts 12:25) and on their first missionary journey, deserting them at Perga (13:5, 13); accompanied Barnabas to Cyprus (15:37–39); with Paul at Rome (Col. 4:10; Philem. 1:24); with Peter at Babylon (probably Rome) (1 Pet. 5:13); with Timothy at Ephesus (2 Tim. 4:11). His gospel (see Gospels) was possibly written under the direction of Peter. His object is to describe our Lord as the incarnate Son of God, living and acting among men. The Gospel contains a living picture of a living Man. Energy and humility are the characteristics of his portrait. It is full of descriptive touches that help us to realize the impression made upon the bystanders. Tradition states that after Peter’s death, Mark visited Egypt, founded the Church of Alexandria, and died by martyrdom
Mentioned three times in the New Testament (Col. 4:14; 2 Tim. 4:11; Philem. 1:24). He was also the writer of the third Gospel and of the Acts. In all passages in the latter book in which the first person plural is used (Acts 16:10), we can assume that Luke was Paul’s fellow-traveler. He was born of gentile parents and practiced medicine. He may have become a believer before our Lord’s Ascension, but there is no evidence of this. The identification of him with one of the disciples to whom our Lord appeared on the way to Emmaus is picturesque but historically unsupported. The first information about him is when he joined Paul at Troas (Acts 16:10); his medical knowledge would make him a welcome companion. He seems to have remained at Philippi for several years, as Paul found him there on his last journey to Jerusalem (20:6), and the two were together until their arrival in Rome. We learn from 2 Tim. 4:11 that Luke was with Paul during his second Roman imprisonment. It is uncertain when or where the Gospel was written; it was specially intended for Gentile readers. (See Gospels.) The Acts was a continuation of the Gospel and deals mainly with the growth of the Gentile churches. History tells us nothing of Luke’s later years, but tradition says he died a martyr. JST Luke 1:1 attributes to Luke a high calling as a “messenger of Jesus Christ” (see Luke 1:1 note a).
One of the Twelve; son of Zebedee and brother of James. In his early life, he was a fisherman in fairly comfortable circumstances (Mark 1:20). We may assume he is the unnamed disciple of the Baptist mentioned in John 1:40. Later on, he received a call to be a disciple of Jesus Christ (Matt. 4:21–22; Luke 5:1–11). He was one of the inner circle of three who were with the Lord at the raising of Jairus’s daughter, at the Transfiguration, and in Gethsemane. In his own Gospel, he refers to himself as “the disciple whom Jesus loved” (John 13:23; 19:26; 20:2; 21:7, 20) and that “other disciple” (John 20:2–8). From Jesus, he received the name Boanerges, “a son of thunder” (Mark 3:17). Other incidents that reveal his character are recorded in Mark 9:38; 10:35–40; Luke 9:54. There are frequent references to him in the accounts of the Crucifixion and Resurrection (Luke 22:8; John 18:15; 19:26–27; 20:2; 21:2). In the Acts he appears but seldom (Acts 3:1, 11; 4:13; 8:14). Paul refers to his meeting with him in Jerusalem (Gal. 2:9). In Rev. 1:9 John tells of his banishment to Patmos.John is mentioned frequently in latter-day revelation, as in 1 Ne. 14:18–27; 3 Ne. 28:6; Ether 4:16; D&C 7; 27:12; 61:14; 77; 88:141. These passages serve to confirm and to clarify the biblical record of John and also give us a hint as to his greatness and the importance of the work the Lord has given him to do on the earth, not only in the time of the New Testament but also in the last days. We especially have a clarification of John 21:20–23, ascertaining that John did not die but has been allowed to remain on the earth as a ministering servant until the time of the Lord’s Second Coming (3 Ne. 28:6; D&C 7)John, Gospel of Written by John the Apostle. In 20:31 he tells us his object in writing is to testify (1) that Jesus is the Christ, the Messiah, and (2) that Jesus is the Son of God. The scenes from Jesus’ life that he describes are carefully selected and arranged with this object in view. The record begins with a statement of Christ’s status in the premortal existence: He was with God, He was God, and He was the creator of all things. Finally, He was born in the flesh as the Only Begotten Son of the Father. John traces the course of Jesus’ ministry, greatly emphasizing His divinity and His Resurrection from the dead and citing miracles and sermons to develop his points. He clearly affirms that Jesus is the Son of God, attested to by miracles, by witnesses, by the prophets, and by Christ’s own voice. John teaches, by contrast, using such terms as light and darkness, truth and error, good and evil, God and the devil. Perhaps in no other record is the holiness of Jesus and the perfidy of the Jewish rulers so plainly declared.
Mentioned three times in the New Testament (Col. 4:14; 2 Tim. 4:11; Philem. 1:24). He was also the writer of the third Gospel and of the Acts. In all passages in the latter book in which the first person plural is used (Acts 16:10), we can assume that Luke was Paul’s fellow-traveler. He was born of gentile parents and practiced medicine. He may have become a believer before our Lord’s Ascension, but there is no evidence of this. The identification of him with one of the disciples to whom our Lord appeared on the way to Emmaus is picturesque but historically unsupported. The first information about him is when he joined Paul at Troas (Acts 16:10); his medical knowledge would make him a welcome companion. He seems to have remained at Philippi for several years, as Paul found him there on his last journey to Jerusalem (20:6), and the two were together until their arrival in Rome. We learn from 2 Tim. 4:11 that Luke was with Paul during his second Roman imprisonment. It is uncertain when or where the Gospel was written; it was specially intended for Gentile readers. (See Gospels.) The Acts was a continuation of the Gospel and deals mainly with the growth of the Gentile churches. History tells us nothing of Luke’s later years, but tradition says he died a martyr. JST Luke 1:1 attributes to Luke a high calling as a “messenger of Jesus Christ” (see Luke 1:1 note a).
One of the Twelve; son of Zebedee and brother of James. In his early life, he was a fisherman in fairly comfortable circumstances (Mark 1:20). We may assume he is the unnamed disciple of the Baptist mentioned in John 1:40. Later on, he received a call to be a disciple of Jesus Christ (Matt. 4:21–22; Luke 5:1–11). He was one of the inner circle of three who were with the Lord at the raising of Jairus’s daughter, at the Transfiguration, and in Gethsemane. In his own Gospel, he refers to himself as “the disciple whom Jesus loved” (John 13:23; 19:26; 20:2; 21:7, 20) and that “other disciple” (John 20:2–8). From Jesus, he received the name Boanerges, “a son of thunder” (Mark 3:17). Other incidents that reveal his character are recorded in Mark 9:38; 10:35–40; Luke 9:54. There are frequent references to him in the accounts of the Crucifixion and Resurrection (Luke 22:8; John 18:15; 19:26–27; 20:2; 21:2). In the Acts he appears but seldom (Acts 3:1, 11; 4:13; 8:14). Paul refers to his meeting with him in Jerusalem (Gal. 2:9). In Rev. 1:9 John tells of his banishment to Patmos.John is mentioned frequently in latter-day revelation, as in 1 Ne. 14:18–27; 3 Ne. 28:6; Ether 4:16; D&C 7; 27:12; 61:14; 77; 88:141. These passages serve to confirm and to clarify the biblical record of John and also give us a hint as to his greatness and the importance of the work the Lord has given him to do on the earth, not only in the time of the New Testament but also in the last days. We especially have a clarification of John 21:20–23, ascertaining that John did not die but has been allowed to remain on the earth as a ministering servant until the time of the Lord’s Second Coming (3 Ne. 28:6; D&C 7)John, Gospel of Written by John the Apostle. In 20:31 he tells us his object in writing is to testify (1) that Jesus is the Christ, the Messiah, and (2) that Jesus is the Son of God. The scenes from Jesus’ life that he describes are carefully selected and arranged with this object in view. The record begins with a statement of Christ’s status in the premortal existence: He was with God, He was God, and He was the creator of all things. Finally, He was born in the flesh as the Only Begotten Son of the Father. John traces the course of Jesus’ ministry, greatly emphasizing His divinity and His Resurrection from the dead and citing miracles and sermons to develop his points. He clearly affirms that Jesus is the Son of God, attested to by miracles, by witnesses, by the prophets, and by Christ’s own voice. John teaches, by contrast, using such terms as light and darkness, truth and error, good and evil, God and the devil. Perhaps in no other record is the holiness of Jesus and the perfidy of the Jewish rulers so plainly declared.
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