Discarding and Staying Aloft

You can throw things out of the hot air balloon to try to stay aloft. But eventually, you will run out of things to discard and will descend anyway.

There is only one real solution to staying aloft: You must return to what got you lighter than air in the first place. There must be more fire.

You can't fake such a fire. Your claims to have fire will accomplish nothing. You will continue to descend, even if there are momentary jumps from throwing something weighty overboard. Rhetoric is powerless to curb the fall.

It Will Be Again

As it was once, it will be  again. Adam was born again and received the Record of Heaven, or in other words the Holy Ghost. (Moses 6: 66.) Adam was born of the Spirit and quickened in the inner man. (Moses 6: 65.) Through this he was after the Order of the Father. (Moses 6: 67.) This same Order will return again at the end of the world. (Moses 6: 7.) The end of the world is the destruction of the wicked (JS-M 1: 4) to happen at the Lord's return. (Matt. 13: 38-40.)

This same Order is connected with surviving the day of His return. "There are, in the church, two priesthoods." (D&C 107: 1.) “There are three grand orders of priesthood referred to [in the Epistle to the Hebrews]” (TPJS, p. 322-23; DHC 5: 554-55.)

God, who presides over this process, created Adam in His likeness and image. The image of God's body consists of both the male and female, and they together are called Adam. (Moses 6: 9.) Through it, the man and woman called Adam begat a son named Seth. (Moses 6: 10.) From this we can see the procreative power, which produces offspring, is possible only through the man and woman called Adam, because together they possess this godlike attribute. Apart they are not in God's image. Their seed continues, which is what God does. (D&C 132: 19-20.) The return of this Order, that was from the beginning, requires the man and woman who have had God's Spirit poured on them, and have been quickened. It is promised to return again before the end of the world.

We do not inherit these things by imposing our views on God, but by allowing ourselves to become converted to His views. His are as far above ours as the heavens are above the earth. (Isa. 55: 9.) We must receive counsel from Him, not give it. (D&C 22: 4.) God alone makes us a son of God. (Moses 6: 68.) Enoch was also a son of God. (Moses 6: 27.)

Noah, whose days are like the Coming of the Son, was ordained to this same Order by God. (Moses 8: 19.) Noah called upon men to repent, but men did not listen to him. (Moses 8: 20.) Moses told them to repent and follow Jesus Christ, receive the Spirit and be taught by heaven which will reveal all things; but the people did not listen. (Moses 8: 24.)

When they refused to repent, God destroyed all flesh because of their corruption and violence. (Moses 8: 28-30.) "But as it was in the days of Noah, so it shall be also at the coming of the Son of Man." (JS-M 1: 41.) The good news is that this Order will return. There will be the opportunity to repent. God intends to make sons again. This promise should make us all search the matter and freely repent of our sins, using the Spirit as our guide to find God's will. Then we should have the courage to conform to it. This is good news, as long as we are willing to heed it.

Cake: Shadow Stabbing

Cake's lyrical prose sometimes strikes a chord of truth. I've puzzled over why they aren't recognized for their musical genius by more folks.

"Adjectives on the typewriter
He moves his words like a prizefighter
The frenzied pace of the mind inside the cell...

Outside, outside the world
Out there you don't hear the echoes and calls
But the steel eye, tight jaw,
Say it all, say it all
But the white paint, plastic saints
Say it all, say it all, say it all...

Say somebody's got to say it all
Somebody's got to say it all..."  (Cake: Shadow Stabbing.)

How much wasted time is devoted on the umbilical keyboards of the Internet ranting over things that have no value, giving the mis-impression of accomplishing something important? In the din of opinion, we gather that the truth no longer has an independent existence. It is all opinion. If you should sway it then you've done something godlike, because in the polling and measuring what people think really matters.

Outside there is still God. Even if we don't hear the echoes and calls of the flood engulfing mankind when we turn to Him. There, apart, outside the world, if you should encounter God you will find yourself with a steel eye and tight jaw, and no longer able to look upon the white paint and plastic saints where the world continues to adore and worship.

Somebody's got to say it all....

Not to please others, but to just speak what desperately needs to be said. Somebody's got to speak it.

I am a Latter-day Saint. But that is merely a congregation. It dosen't matter much, really. Within that congregation there are those who want to control what I think. They are waging a losing battle. To win they must persuade, not condemn and intimidate. Show me the errors and I will gladly abandon them. Demand I walk away from truth and I will die first. This is why truth can only ever be spread by gentleness and meekness, by persuasion and kindness. It cannot be dictated. (D&C 121: 41-42.)

When all you have left is a hollow cry that you have authority, you've lost the argument. YOU (no matter who "you" are) don't have any authority. Only heaven has that. (D&C 121: 35-36.) And it isn't sharing it with the proud, vain, ambitious and controlling. (D&C 121: 37.)

Quoting someone in a position of "authority" who is not in possession of the truth should not persuade anyone, and certainly does not persuade me. Those echoes and calls can't even be heard once you've gone outside the world.

Ignorance can be put on stilts and equipped with a bullhorn, requiring everyone to notice it. But it remains unworthy of the time it takes from you.

It would be better to know God than to please men. I doubt many men who know God ever do please men again. Instead they look with pity at the white paint and plastic saints. It would be good to reach them, but it is only necessary to let God reach you.

The Importance of Scriptures

As a sign of the Lord's keen interest in the scriptures He pointed out to the Nephites they had neglected to include Samuel the Lamanite's prophecy in their records. He admonished them to "search the prophets" who had testified of Him. (3 Ne. 23: 5.) Samuel the Lamanite was an outsider, whose ethnic identity was with the largely apostate enemies of the Nephites. His genealogy was not kept among the Nephites. He did not live among them. Where he came from and where he went afterwards was apparently unknown to the Nephites. None of that mattered to the Lord, because the Lord sent him.

Samuel had no Nephite credentials. Everything necessary to assess his relevance is summed up by the Lord: "Verily, I say unto you, I commanded my servant Samuel, the Lamanite, that he should testify unto this people[.]" (3 Ne. 23: 9.)

When he spoke, Samuel modestly stated his credential: "Behold, I, Samuel, a Lamanite, do speak the words of the Lord which he doth put into my heart[.]" (Hel. 13: 5.) And, "behold, an angel of the Lord hath declared it unto me[.]" (Hel. 13: 7.)

Samuel warned them they were condemned because of their love of riches. (Hel. 13: 20-22.) This love caused them to be filled with "great pride, unto boasting, and unto great swelling, envyings, strifes, malice, persecutions, and murders, and all manner of iniquities." (Id. v. 22.) Samuel warned them they boast they would have accepted the true prophets and not persecuted them (Hel. 13: 25), but they were worse than their predecessors because "if a prophet come among you and declareth unto you the word of the Lord, which testifieth of your sins and iniquites, ye are angry with him, and cast him out and seek all manner of ways to destroy him; yea, you will say that he is a false prophet, and that he is a sinner, and of the devil, because he testifieth that your deeds are evil." (Hel. 13: 26.) In contrast, when a man comes to declare the people are righteous, and do not need to repent, but all is well with them, such a man "ye will receive him, and say that he is a prophet. Yea, ye will lift him up, and ye will give unto him of your substance; ye will give unto him of your gold, and of your silver, and ye will clothe him with costly apparel; and because he speaketh flattering words unto you, and he saith that all is well, then ye will not find fault with him." (Hel. 13: 27-28.)

Though the Nephites rejected him, and he fled from among them, when the Lord came He acknowledged He had sent Samuel. He criticized the Nephite records for neglecting to include the full extent of Samuel's prophecy, asking "How is it that ye have not written this thing[?]" (3 Ne. 23: 11.) The content of scriptures should always reflect the Lord's words, no matter the source He elects to speak them.

This example from the Book of Mormon is a clear warning intended for our day. Christ's admonition to "Search the prophets" is just as important an admonition now as it was then. So the challenge remains to keep ourselves ready, and listen to the words of the Prophets. It is our common misconception, however, that there will never be another Samuel the Lamanite who is an outsider and without credentials to be given a message for us by the Lord. We expect that if there is a message for our day it will come from the head of the church, not some obscure outsider, like Samuel. We imagine it is always safe to disregard such characters. It is curious, however, that the Book of Mormon, which is the "most correct book" includes this odd departure as an example. It is odd the Nephites never figured out our system. It is so much better than theirs was. We really are a royal generation, the most blessed of all who have ever lived! We never face such a test, because we imagine we have an authorized source of truth, an institutional charisma that can never fail, and through which we can never be led astray. The Lord has made it so much easier for us in our day. It somehow makes sense to us, but leaves me wondering if the Lord ought not apologize to the Nephites for making it so much harder for them. Then there is that unfortunate recent announcement by the church a few days ago about church leaders speaking "in the absence of revelation" which complicates these questions.

It makes me wonder if our eternal salvation depends on sorting out the truth from error. Or, alternatively, if it matters in the more immediate unfolding history preliminary to the Second Coming and the whole earth being cursed if we get it wrong.

Fullness of the Gospel Among Gentiles

I've written about the issue of the "fullness of the Gospel" being rejected by the Gentiles on this blog in connection with a discussion of the Book of Mormon remnant and 3 Ne. 16: 10. There is another mention made of this matter by the Lord in a prophecy He spoke to His Apostles at Jerusalem. That prophecy was restored by revelation through Joseph Smith.

The Lord explained to His Apostles that:
-Men's love to one another would wane.
-Iniquity would increase.
-The Times of the Gentiles would come in and the Gospel light would be restored to them.
-The Gentiles would not be willing to receive it, however.
-They would turn their hearts away from Christ.
-They would prefer the precepts of men.
-Then, because the Gentiles refused to accept His fullness, the Times of the Gentiles would be fulfilled.
-Nevertheless, there would be a few disciples who would stand in holy places and not be moved by the overflowing scourge poured out.
(D&C 45: 27-32.)

In the prophecy, the Lord returned to His parable of the Ten Virgins. For those who would take the Holy Spirit for their guide, and because of that "have not been deceived" they will abide the day and not be hewn down by the judgments to be poured out. (D&C 45: 56-57.)

This revelation to Joseph Smith was in March 1831. It anticipated more would be given as the scriptures were revised. Matthew Chapter 24 was translated later that same year and appears in The Pearl of Great Price, as "Joseph Smith-Matthew." The latter-day tribulations begin with verse 31. There the warning again refers to the widespread latter-day deception. Even His "elect" will be vulnerable to being misled. However, before His return His ministering angels will preserve and gather those few who "treasureth up [His] word." (JS-Matt. 1: 37.)

The Lord's prophecy focuses on two things His elect will have to rely on: Angels and the Holy Spirit. These two are the last days source through which His elect will find safety. Conspicuously absent are men, or perhaps more accurately, the arm of man.

Interestingly, the elect will be able to see this as it unfolds. (JS-Matt. 1: 39.) They will recognize it is like the time of Noah. (Id. v. 41-42.) Then again, if those who thought themselves wise actually knew when the thief was coming in the night to overtake them, they would not have remained asleep. (Id., v. 47.)

Taken in aggregate, it appears the Gentiles do have a fair chance given to them. We can understand the Lord's lament, "what more could I have done?" Still, there is always a difference between saying, "I am of Christ," and "receiving the testimony of Christ." (D&C 76: 100-101.)

More Ado About Church History And Race

We have yet another pronouncement concerning the church's past ban on priesthood for blacks. This is the most recent church statement:

"The Church unequivocally condemns racism, including any and all past racism by individuals both inside and outside the Church. In 2006, then Church president Gordon B. Hinckley declared that 'no man who makes disparaging remarks concerning those of another race can consider himself a true disciple of Christ. Nor can he consider himself to be in harmony with the teachings of the Church. Let us all recognize that each of us is a son or daughter of our Father in Heaven, who loves all of His children.' Recently, the Church has also made the following statement on this subject: 'The origins of priesthood availability are not entirely clear. Some explanations with respect to this matter were made in the absence of direct revelation and references to these explanations are sometimes cited in publications. These previous personal statements do not represent Church doctrine.'"

If this is altogether accepted as a carefully considered, inspired and accurate statement of the truth, it raises some interesting questions about the church today and in the past:

President Hinckley's statement, reiterated again today, is that "no man who makes disparaging remarks concerning those of another race can consider himself a true disciple of Christ." If this is correct, how are we to now regard Brigham Young?
["In the preisthood I will tell you what it will do. Where the children of God to mingle there seed with the seed of Cain it would not only bring the curse of being deprived of the power of the preisthood upon themselves but they entail it upon their children after them, and they cannot get rid of it. If a man in an ungaurded moment should commit such a transgression, if he would walk up and say cut off my head, and kill man woman and child it would do a great deal towards atoneing for the sin. .. It is a great blessing to the seed of Adam to have the seed of Cain for servants. ...Let this Church which is called the kingdom of God on the earth; we will sommons the first presidency, the twelve, the high counsel, the Bishoprick, and all the elders of Isreal, suppose we summons them to apear here, and here declare that it is right to mingle our seed, with the black race of Cain, that they shall come in with with us and be pertakers with us of all the blessings God has given to us. On that very day, and hour we should do so, the priesthood is taken from this Church and kingdom and God leaves us to our fate. The moment we consent to mingle with the seed of Cain the Church must go to desstruction..." (Address to the Legislature by LDS Church President and Territorial Governor Brigham Young, Feb. 5, 1852, spellings not corrected.)]

John Taylor?
["Why is it, in fact, that we should have a devil? Why did not the Lord kill him long ago? . . . He needed the devil and great many of those who do his bidding just to keep . . . our dependence upon God, . . . When he destroyed the inhabitants of the antediluvian world, he suffered a descendant of Cain to come through the flood in order that he [the devil] might be properly represented upon the earth (Journal of Discourses, vol. 23, Oct. 29. 1882, p. 336)].

Many others, even President J. Reuben Clark who objected to pictures in the Deseret News showing black and white children mingling together, made disparaging remarks. What of them? Are we now to regard them as not true disciples of Christ? If so, then what does that do for the church's status? Did the church pass through a lengthy era of being led by those who were not true disciples of Christ and yet retain all of our blessings, entitlements, power and priesthood? How did that operate? Can a non-true disciple of Christ pass along priesthood authority? Or is President Hinckley's declaration an overstatement because it proves too much? Does any of this raise the possibility that church leaders can in fact "lead us astray?" Or instead is it that we are never led astray, but they can make mistakes? If so, how are we to distinguish between mistakes, and errors so serious they cannot be regarded as "true disciples of Christ" and yet preclude leading us astray? Doesn't something have to give? Were the church members who opposed the ban "true disciples" even though they were out of harmony with their leaders? If that is the case, how can we know where "true disciples" are to be found, if there is a possibility for the lesser, dissident members who are out of harmony with those leaders to be "true disciples of Christ?" Does it mean we can have "true disciples" led by those who err in teaching for doctrine the commandments of men? Isn't this the problem the Lord intended to solve in His opening statement to Joseph Smith? Are there some leaders now serving who are "not true disciples of Christ?" How do we distinguish between those who will be regarded as "not true disciples of Christ" at some future point but who are now serving in leadership? When do we know we are being taught for doctrine the commandments of men?

These are very interesting questions. What a great opportunity this presents for more study and careful contemplation by us all. Should I agree with President Hinckley and think the worse of earlier leaders? It seems harsh to think them "no true disciple of Christ" on the one hand, but on the other their remarks are quite disparaging of those of another race. Actually, disparaging of one specific race, not other races generally. Should culture bend a "prophet's voice" or does a "prophet's voice" require culture to bend? Were they originally just reflecting social values when speaking disparagingly about the race, and are they doing the same now there is widespread antipathy for racism? If that is the case, then do we really need anything more than popular opinion to guide us then and now?

If these church leaders spoke "in the absence of revelation" how were they "revelators?" Or weren't they? If they were sustained as "revelators" but spoke in the absence of revelation and were wrong, how often has that happened? How often does it happen? How do we tell the difference between truth and teaching for doctrine the commandments of men? Aren't we told essentially everything coming out of the hierarchy is entitled to respect as if it were the Lord speaking? Does that apply when they speak "in the absence of revelation?" What a fascinating assortment of issues the church has now given us to ponder.

Does our eternal salvation require us to resolve these things correctly?

There are so many more questions I can think of now that the church has given this new announcement. I wonder why they weren't addressed in the latest announcement.

Question on Sealing

Someone asked about sealing power. This is something that I'm not going to be able to answer on the blog. It would require too much, even for a multi-part posting as I have done on the Remnant and on Interpreting History. On the subject there are three chapters at the end of Beloved Enos, written from a perspective that accepts the church's claims to this authority. All the first seven books, to the extent the issue arises, accept the church's claim. In Passing the Heavenly Gift, the history is viewed from another perspective, but the question of whether this perspective is better than the traditional narrative is left to the reader to decide.

The closest thing to a direct discussion of how the Father seals someone His is found in the last parable in Ten Parables. Even there, however, the story is focused on the interplay between heaven and mankind, not those ordinances that exist in the unexplained events happening in the background.

Because of the importance of the subject and the many scriptures and important details which bear on the topic, it cannot be adequately explained without significant effort to marshall together the critical information. That is not appropriate for a blog. Nor are blog readers necessarily even going to understand the posts if they are unfamiliar with why the question would be asked.

I've pointed out that our ordinances contemplate a further ratification from heaven. In D&C 121: 36-37 the power of heaven must ratify priestly power, or it is nonexistent. This is the same principle Joseph wrote about in Liberty Jail. (D&C 121: 36.) In D&C 132: 26 the ratification through the "Holy Spirit of Promise" must confirm a sealing for it to become eternal. Then in D&C 132: 7 we learn it is possible for this to be conferred "on but one on the earth at a time" which made it possible for Joseph Smith to seal up to eternal life. In effect, Joseph became the Holy Spirit of Promise through operation of the Divine appointment to hold the right. That term "Holy Spirit of Promise" we use without adequate appreciation that it can be an office held by Divine appointment. The office is held by more than just a single mortal man at one time, and includes others who minister here as well.  These, at a minimum, are the Lord, John the Beloved, the Three Nephite Disciples, Elijah, other angelic ministers, as well as potentially others about whom we know nothing (D&C 49: 8). There is also the meaning of limiting it to one man "on the earth at a time" when it comes to widely separated people without any probability of contact during their lifetimes. An example would be when the Lord in His post-resurrection ministry appointed Apostles in Palestine and Disciples in the New World. He also may have had others in other locations during His many appearances in that season, all of whom were given similar authority to seal. Were they so geographically separated they could be said to be on different earths for all practical purposes? Or is there an exception undiscussed in Section 132 because the world has become smaller and more integrated since the Meridian of Time? I take no position on that, only pose the question.

The Missing Virtue focuses on the love between the man and woman. That love is what attracts the notice of angels, the approval of the Lord and the effort by heaven to bring the couple to salvation. They become fruit worth laying up against the season. Therefore, the work assigned by the Lord to the angels was to repair what was lacking in the man so as to preserve them against the day of the harvest. The underlying reason, the driving force, the preservative justifying heavenly attention in the story is the love between the man and woman which the angels recognize fits the pattern of heaven.

John said "God is love" (1 John 4: 8). Of all the power in earth and heaven, the greatest form of power is love. It is the power of creation, and motivation of God, the reason for existence and the purpose behind all we see here. It is the harmonizing attribute between man and woman, man and fellow-man, God and man, our descendants and ancestors. Our love motivates the highest aspirations, causes our greatest anxieties, moves us to action and summons our greatest will. This is godlike.

The ordinances matter a great deal. They are the physical manifestation of our love for God. They are important and symbolize everything we hope for, and all we desire to be in God's eyes. Our service to our ancestors through Temple work matters. It is the way we show our love for those who went before, even if we do not know a thing about them. The devotion and service we render does not go unnoticed by heaven.

God will preserve our love above everything else. It is in that attribute we find ourselves most like Him. Or, in other words, most like Them. Heaven is a community. The General Assembly and Church of the Firstborn are all elevated by their love for one another and love for their posterity, and are able to live in peace because they are given over to love.

Beyond ordinances and rites there is a power by which God governs. It is the power which creates, and which binds together as nothing else in the universe. The ordinances point to it, but you must become love for the Lord to pour power into the things you hope to have preserved.

No act of service will go unnoticed. No act of devotion is meaningless. Our ordinances matter a great deal. When done with love they have power. But the power to seal should be viewed as related to this great power, not as an administrative authorization or a corporate franchise. That view is so skewed and divorced from heaven that it almost always results in abuse, ambition, and perversion of men's hearts. When that happens, amen to the priesthood or authority of that man. If used to favor friends or to control and exercise dominion over others, it is political power, not priesthood power. But you have the revelations before you so you should already know that.

If I were to recommend any answer to someone troubled by the issue I would suggest first, it is a matter between you and heaven, not you and another man. The Lord has ample means to seal you up to eternal life whether you live in the most remote location on earth or in downtown Salt Lake City. That is irrelevant. Second, the greatest preservative is your love of God and your love of your fellow-man. (Matt. 22: 36-40.) This matters a great deal more than your calling, your connections, your income, your social status, age, genealogy or education.

Ether's Reference to Christ as Father

Here is a question taken from the Book of Ether. The question: "Explain Ether 4:12 where the Lord says: 'he that will not believe me will not believe the Father who sent me.  For behold, I am the Father...' I understand that the Father and Son are unified in everything and I understand that the Son is the Father because he has begotten us through the atonement and that He was also the creator. How would you explain that verse to someone just reading it for the first time?  It sounds like a description of the trinity as many Christian religions view that the Father and Son are literally one being."

Response: Foremost in this creation is the reality of Christ. He lived. He died, voluntarily, as a sacrifice. His death was unmerited. (1 Peter 2: 22; Alma 22: 13-14.) He died because of other's sins, not because of His own. (1 Peter 2: 21-23.) He did so to make an offering to appease the ends of the law. (2 Ne. 2: 6-7.)

Law has one purpose: It establishes required conduct that when violated requires a punishment to be imposed. Without punishment there is no law. (Alma 42: 22.) We came here to live in a fallen state where we are subject to law and knowing when violate the law the result would inevitably require punishment. (Alma 42: 18.) Christ came to suffer that punishment. (1 Peter 3: 18.)

Overarching all else in this creation are the acts of two parties. Adam fell. (Moses 6: 48.) Christ arose. (Alma 11: 42.) Adam introduced death. Christ overcame it. (Mosiah 16: 8.) Through Christ the law was made unjust because death could make no claim upon Him, but He willingly died to suffer the punishment He did not merit. That forever satisfied death's claim. (Mosiah 15: 9.) Once it had claimed the life of one who did not deserve to die, it could no longer make claim on Him or those He came to redeem. His punishment was infinite, because His sacrifice was infinite. If He did not merit death then death took from Him what was infinite and would have no end. (Heb. 4: 15.) He submitted. His death satisfied the need for dying.

Mankind still die. That is just; but after their death, Christ's sacrifice makes it possible to live again, just as He did. (Jacob 6: 4.) But you know all this already.

The "Father" of your eternal life will be Christ. (D&C 35: 2.) He is your Father who is in heaven, because your continuation after the grave will come through His sacrifice. He will literally provide you with the resurrected body you will inherit. This makes Him the Father. (See Mosiah 5: 7.)

Secondly, they are His teachings which will provide you with more than just resurrection. He will provide the further possibility of glory to you on the conditions He has made possible through obedience to Him. The one you follow, whose teachings you accept, whose ordinances you accept, is also your Father. (1 Cor. 4: 15.) The role of the Father is to raise His seed in righteousness. Christ's teachings are given in His capacity of a Father to all who will follow Him. Through His teachings you can have a new life here and now. You can be "born again" as His seed. (1 Peter 1: 23.) To do that you must first accept His role as your Father/guide. Then you must further accept His role as Father/Redeemer. When you do that, He gives you a new life by His teachings and new life by His ordinances.

Here, excluded from the presence of Heavenly Father Ahman, we have no way back except through Christ. (Mosiah 3: 12.) (For the name "Ahman" see D&C 78: 20 where Christ mentions His Father's name.) He must become our Father to bring us back again into the Ahman's presence. Christ visits here. Christ labored here, lived among us, ministers still among us, and though resurrected still walked alongside two of His disciples. He appeared in an upper room, cooked and ate fish on the lake's shore, and appeared to many. He will come to dwell here again. The Father Ahman, however, only appears in a state of glory, has not stood here since the Fall of Adam, and awaits the completion of the work of Christ before He will again take up His abode here.

Christ is not the same person as Father Ahman. Christ becomes the Father of all who are redeemed through Him. Therefore, by redeeming you Christ has become your Father in Heaven. You will have many fathers, including Christ, Adam, Noah, Abraham, Isaac, Jacob, and in our dispensation, Joseph Smith as well. And all these will also be children of Father Ahman.