Themis wrote:Always fun when one has no constraints to make up BS to fit what they want to believe. Maybe I should start taking Lord of the Rings more seriously as history.
I think it's more about what we know implying constraints on what we believe. Honest people should make those adjustments. However there's then a reasonable range of possible beliefs. It's not "making up...to fit what they want to believe." Now of course if you come from the view people should only believe in what has been reasonably established scientifically that's fine. Although there are problems with that approach as well.
spotlight wrote:It presupposes each individual that makes it to the highest degree of the celestial gets to have offspring, and that more than one of those becomes exalted having offspring themselves and so on whether or not this happens in the same universe or within a multiverse.
Yes. And of course one can always challenge those presuppositions as some theological writers like Blake Ostler have.
Clark wrote:While that's a popular view there's really no evidence for it and arguably some evidence that creation is a collective endeavor. In that case it'd be linear.
spotlight wrote:Please elaborate here. I have no idea what this means. I am referring to creation being a collective endeavor in reference to giving birth to offspring and how that makes the population growth of gods linear.
Continuation of seed could involve adoption rather than spirit birth. That's becoming a more popular position among theological thinkers. (Primarily due to the lack of explicit doctrine on spirit birth until Brigham Young, Orson Pratt and others start pushing it after the martyrdom)
All I'm really saying is that it could be either linear or exponential. Most assume the latter but that's not the only possibility. In either case, as I mentioned earlier, that becomes irrelevant when we're dealing with infinite sets. So in the more traditional sense where everyone becomes their own God to their own creation we might have an exponential like relationship except that creation never ends so it's really not exponential as one is not necessarily dealing with finite numbers. Put an other way, does the individual God the Father who created us have at this time a finite or infinite number of offspring (either by adoption or birth) That question highlights the issues.
An ever increasing rate of consumption of matter for god bodies is not possible in a single universe.
Depends upon whether the size and energy in the universe is increasing at a sufficient rate. Most evidence for our universe presumes the energy isn't, so a collapse will happen. It's that collapse that's the bigger theological issue (in my opinion). However if resurrected beings need not stay in the same universe then obviously that's less of an issue.
The problem is the idea that the manner in which the matter of one's body reacts to the same physical stimulus depends upon righteousness or a lack thereof.
That could be a primary or secondary effect. That is what is the role of the mind in the reaction? But if could also be some feedback to the spirit/soul and whatever mind-like aspects it has.
I'd also like a primer on how glorified resurrected bodies fit in with the standard model of particle physics - if you have the time.
Again not sure what you're asking. We don't know what type of matter the bodies are made of so it's hard to say much. We're also not entirely clear if the standard model particles even covers the types of matter physicists can measure such as dark matter.
spotlight wrote:So the book of Moses is deprecated now?
No. But it doesn't follow that the Book of Moses was a restoration of an original text nor that it was complete in the sense of correcting every bit of Genesis that remains in the Book of Moses. Indeed there are compelling reasons to think it's not. Both because of Joseph's later work on Genesis (say the treatment of Genesis 1 in the King Follet Discourse) but also simply due to looking at the nature of the JST in total. If the primary function of the JST isn't to restore a pure text had by Jews at some point but to use a 2cd century text of Genesis that was had in a flawed translation (KJV) and primarily focus on reference (what the text is about) rather than the original text then I don't think there's much problem. As I think I mentioned while Robert Matthews vacillated in how he viewed the JST, often treating it as restoring text, I think since the 90's that theory has been difficult to support. The obvious argument for that position are the continued changes to the text after the initial "translation" and places where he translated the text twice.
My point is just that how we approach the JST including the Book of Mose matters. Often the presuppositions we bring for exegesis are themselves not argued for. For instance, many read Moses 2 in light of Moses 1 and use it to argue for an unity of the Torah. Whereas I think a more defensible reading is that Moses 1 is a separate revelation and not a statement on Genesis - Deuteronomy.