In response to several comments (actually complaints) about my mention of Adam-God doctrine as taught by Brigham Young. Rather than remaining silent and inviting further comment I'll add this and then leave it alone.
Brigham Young is presumed by almost everyone to have been closer to Joseph than he was. He is presumed to have understood Joseph's teachings better than he actually did. He was not with Joseph during most of the years of his Apostleship when Joseph was alive.
The question to me is not what Brigham Young taught. That does not clarify the matter to my understanding. The question is what is true? Whether Brigham Young understood it or not, or whether he was able to explain it or not, what is true?
The answer to that question is best solved by going to the scriptures. I've tried to address the question in the paper: The First Three Words Spoken in the Endowment. You can download it from the blog. In it I go through the scriptures showing that the group called "noble and great" were also called "the Gods" in Chapter 4 of the Book of Abraham. Also, that Joseph referred to this group as "sons of God, who exalted themselves to be gods, even from before the foundation of the world." (TPJS, p. 375.) Joseph mentioned the word-name "Elohim" is plural. "El" is the singular, Elohim is the plural. The identities of the "Elohim" is best understood in Abraham Chapters 3 and 4.
Joseph was excited about this in the last sermons he gave in Nauvoo. That is why the paper focused on Joseph's treatment of the Book of Abraham material.
The problem is not that I haven't studied Brigham Young enough, but that I do not draw my conclusions from him. He is not consistent in his comments. Furthermore, he was trying to repeat what he thought Joseph was teaching. You can by-pass him and go to the scriptures and figure it out for yourself, without straining the truth through Brigham Young's effort to explain something.
There is something to the doctrine. But I'm not persuaded that Brigham Young understood the matter as well as I do. Further, I am quite confident that Brigham Young did not understand Joseph Smith as well as most Latter-day Saints presume.
The question is answered using scripture.
Also, for those who think they are better read on some questions than I am, I've spent decades studying Mormon history and doctrine. Recently, I've been studying Brigham Young's statements now available for the first time in a single comprehensive collection. This five volume collection has become the best single work on the words of Brigham Young. After reading thousands of pages of his talks, I have reached a number of conclusions about Brigham Young that I will eventually write about.
Brigham Young claimed there was only one "Father" of all mankind, both as the first man and again in the pre-existence. There is more to that story than this simple reduction. But the push by the church to be more like other "Christian" faiths, along with the criticism this doctrine has brought to Mormonism, has made it a matter the church would like to leave alone. Once President Kimball denounced the matter as a "false theory," it was over as far as the church was concerned. The greatest interest in this question exists now only among fundamentalists. They have suffered greatly because of the credibility they have given to Brigham Young.
To the extent that I have felt any need to touch on this matter, it is in that paper. As to Brigham Young, however, I intend to write more about him, but not here.
Showing posts with label Book of Abraham. Show all posts
Showing posts with label Book of Abraham. Show all posts
Monday, July 16, 2012
Friday, May 25, 2012
Mosiah 3: 5-6
The angel speaking to King Benjamin undoubtedly understood doctrine better than we do. If we proceed with that premise then we can learn some things we don't presently know. We can correct the errors we presently have. It is preferable that we allow scriptures to inform us than for us to distort the scriptures to fit our preconceived notions.
The angel declares:
Christ is "the Lord Omnipotent."
Christ is the one "who reigneth" in heaven.
Christ is "from all eternity to eternity."
Christ is the one who will "come down from heaven among the children of men."
Though He is a glorified, eternal God, reigning in heaven, and holding the power to exist from eternity to eternity, He will condescend to "dwell in a tabernacle of clay." (Mosiah 3: 5.)
If you can take that in, then you can understand what Joseph Smith said about "sons of God, who exalt themselves to be gods, before they were born." (TPJS, p. 375.)
To be "exalted" is to already be in possession of what we hope to acquire in mortality. That is, Christ was already exalted. He did not come here for His advancement, according to this angel, but He came and descended into a "tabernacle of clay" in order to serve us.
They (the noble and great) prove us. They (the noble and great) are not being proven. They are already proven, and have exalted themselves to be gods. This doctrine being taught by the angel to Benjamin agrees with Joseph Smith's Nauvoo era sermons and the lessons in the Book of Abraham. At the end, Joseph was beginning to appreciate the doctrine of the Book of Abraham.
The "Lord Omnipotent" was to put His great power on display by "working mighty miracles" among men. These were to include "healing the sick, raising the dead, causing the lame to walk, the blind to receive their sight, and the deaf to hear, and curing all manner of diseases." (Mosiah 3: 5.) In other words, the Omnipotence of the Lord would not be diminished by the tabernacle of clay He would inhabit. He would bring power with Him, rather than needing power to be given to Him.
It is true enough that He would come with a veil of forgetfulness. He would have to endure the frailties of the tabernacle of clay. He would need to study, search, pray and submit. He would have to walk the exact same path which all of us are required to walk.
It is the great condescension of God because God left His place of glory, descended here and reversed the grip of death on mankind. Once we read the words of the angel, none of us can be mistaken about how great the God's descent was to accomplish this rescue mission. This is not merely "our older Brother" who came here. He is much more, and we are ever indebted to Him.
His power includes and has always included the commanding of devils and casting out evil spirits which men allow to dwell in their hearts. (Mosiah 3: 6.) He subdued them before and they are required to obey Him here. Though He allowed Michael to physically cast them from heaven (Rev. 12: 7-9), it was Christ who accomplished the victory there (Moses 4: 3), and limited Lucifer's power here.
Notice the location of the evil spirits that Christ will cast out. It is from "the hearts of the children of men." (Mosiah 3: 6.) It is in our heart that we dwell on lusts, ambition, unholy desires, anger, jealousy and resentments. It is the center of our feelings that we permit evil to dwell. Christ's victory goes directly to our hearts.
The angel declares:
Christ is "the Lord Omnipotent."
Christ is the one "who reigneth" in heaven.
Christ is "from all eternity to eternity."
Christ is the one who will "come down from heaven among the children of men."
Though He is a glorified, eternal God, reigning in heaven, and holding the power to exist from eternity to eternity, He will condescend to "dwell in a tabernacle of clay." (Mosiah 3: 5.)
If you can take that in, then you can understand what Joseph Smith said about "sons of God, who exalt themselves to be gods, before they were born." (TPJS, p. 375.)
To be "exalted" is to already be in possession of what we hope to acquire in mortality. That is, Christ was already exalted. He did not come here for His advancement, according to this angel, but He came and descended into a "tabernacle of clay" in order to serve us.
They (the noble and great) prove us. They (the noble and great) are not being proven. They are already proven, and have exalted themselves to be gods. This doctrine being taught by the angel to Benjamin agrees with Joseph Smith's Nauvoo era sermons and the lessons in the Book of Abraham. At the end, Joseph was beginning to appreciate the doctrine of the Book of Abraham.
The "Lord Omnipotent" was to put His great power on display by "working mighty miracles" among men. These were to include "healing the sick, raising the dead, causing the lame to walk, the blind to receive their sight, and the deaf to hear, and curing all manner of diseases." (Mosiah 3: 5.) In other words, the Omnipotence of the Lord would not be diminished by the tabernacle of clay He would inhabit. He would bring power with Him, rather than needing power to be given to Him.
It is true enough that He would come with a veil of forgetfulness. He would have to endure the frailties of the tabernacle of clay. He would need to study, search, pray and submit. He would have to walk the exact same path which all of us are required to walk.
It is the great condescension of God because God left His place of glory, descended here and reversed the grip of death on mankind. Once we read the words of the angel, none of us can be mistaken about how great the God's descent was to accomplish this rescue mission. This is not merely "our older Brother" who came here. He is much more, and we are ever indebted to Him.
His power includes and has always included the commanding of devils and casting out evil spirits which men allow to dwell in their hearts. (Mosiah 3: 6.) He subdued them before and they are required to obey Him here. Though He allowed Michael to physically cast them from heaven (Rev. 12: 7-9), it was Christ who accomplished the victory there (Moses 4: 3), and limited Lucifer's power here.
Notice the location of the evil spirits that Christ will cast out. It is from "the hearts of the children of men." (Mosiah 3: 6.) It is in our heart that we dwell on lusts, ambition, unholy desires, anger, jealousy and resentments. It is the center of our feelings that we permit evil to dwell. Christ's victory goes directly to our hearts.
Tuesday, April 24, 2012
Themes From Jacob, Part 3
The most striking theme of all is the Lord's patience. The work of the vineyard is never immediate. It is generational. Those who enter the vineyard impatiently expect the Lord's work will result in reordering the world for them while they spend their brief moment here.
There has been some confusion in Historic Christianity over the New Testament era expectation of the "end" of things. One of the questions Hugh Nibley asked was "the end of what?" He parsed through the material and arguments and suggested the "end" was of the church itself. The world would continue on, but the church would end. That is one of the themes of Jacob 5. The labor in the vineyard to bring back natural fruit is always against opposition. The success is brief. It requires considerable effort to coax the natural fruit back into production, and when left untended it quickly lapses back to wild, bitter fruit.
The Lord of the vineyard has never been in a hurry. The allegory was originally composed by Zenos in the time of the united Kingdom, some 2,900 years ago. It tells the story of Israel for the next 5,000 years. Jacob put it into his writing approximately 2,400 years ago when the events were only at about verse 14 of the allegory. This allegory was important to Jacob. It is also important to when Jacob's record would be restored again. We are now at about verse 55, the era when the Lord and servants are trying to bring again some small appearance of natural fruit in the vineyard. We want the fruit from verse 73 to appear long before the story predicts it will return. We expect it to have begun as soon as He sets His hand to the labor by calling Joseph Smith. The allegory allows for no such interpretation. We want that because we think ourselves "natural fruit" and worthy to be saved against the season.
There is a great preliminary work with only the grafting back at first. It started with Joseph Smith. That graft hasn't taken hold yet, nor produced fruit. It wasn't intended to do so at the start. The graft will require the branches to take nourishment from the original roots; hence the notion of "restoration," but the roots from which nourishment is to be taken are quite ancient. At first it is likely (measured by our conduct and preaching) that the only aspiration of the graft is to become merely another New Testament era faith, and not to find nourishment from the ancient roots which run back to the beginning. It is apparent, however the natural fruit will not reappear until the original, first generation teaching's of man, which were in the beginning, return again at the end.
The Brother of Jared was redeemed from the fall, and was taught about the history of man from the beginning. Enoch's vision included the story of man from the beginning until the end. Moses also. The vision on the Mount of Transfiguration included a similar visionary show of mankind's history from the beginning. The reason Zenos composed, and Jacob transcribed this vision of the history of Israel through the end was because they shared in that instruction of what the Lord is trying to bring back into His vineyard. Joseph Smith was not being inadvertent when the accounts of Moses and Enoch, in the Book of Moses were restored. Nor when the Book of Abraham was revealed. These, as well as the Book of Mormon, pre-date the New Testament era. They tell about an original, ancient faith which was to return again so there would be fruit, or in other words, the hearts of the children would turn to the fathers.
When we take our reckoning from the New Testament era and claim ourselves to be like the other "Christian" faiths, we are not looking to the rock from whence we came. We are not taking nourishment from the roots. We now hardly understand Joseph's preoccupation with the most ancient of themes and religion. Joseph now seems antiquated to us, and he hardly began to introduce the ancient faith which is still to come.
God's patient cultivation of the tree can continue for so many generations as needed, and will linger without the return of natural fruit so long as we choose not to take nourishment from the original root where the strength lies. The Lord of the vineyard creates the conditions which allow growth, but it is the tree itself that must respond and grow.
Our impatience and expectation that God has given us all we need, and everything He intends for us to have, precludes us from taking in what we still lack. God may intend to yet reveal many great and important things pertaining to the kingdom of God, but it will fall on deaf ears if we think we have everything we need for our salvation and exaltation already restored to us.
God's very long-term view contrasts sharply with our 'must-be-in-our-lifetime' outlook. Generations come and go and think themselves saved while God waits patiently for natural fruit, willing to take nourishment from the strength of His Gospel, to finally reappear. Proud and vain men strut about proclaiming how special they and their cultic-following are before God, while God pleads for our repentance, humility and willingness to return to Him. Lofty branches still need trimming and only produce bitter fruit still. We witness how blind, fallen men think it is sufficient for the branches to feel themselves vindicated by reason of their loftiness. If our present form of "Zion" wasn't "prospering" then we might be more acutely aware of our sickness, sores, disease and stench. We use the measuring rod of Babylon and conclude we are among the greatest of people rather than the standard of heaven against which we are loathsome, bitter fruit.
It is good the Lord of the vineyard is patient. It is good He waits for natural fruit to begin to appear before the next round of cutting down and casting into the fire. We should be grateful for His patience, but never fooled by it. His hand does not stay because we deserve it, but instead from His hope there will yet reappear the natural fruit He can lay up against the coming season.
There has been some confusion in Historic Christianity over the New Testament era expectation of the "end" of things. One of the questions Hugh Nibley asked was "the end of what?" He parsed through the material and arguments and suggested the "end" was of the church itself. The world would continue on, but the church would end. That is one of the themes of Jacob 5. The labor in the vineyard to bring back natural fruit is always against opposition. The success is brief. It requires considerable effort to coax the natural fruit back into production, and when left untended it quickly lapses back to wild, bitter fruit.
The Lord of the vineyard has never been in a hurry. The allegory was originally composed by Zenos in the time of the united Kingdom, some 2,900 years ago. It tells the story of Israel for the next 5,000 years. Jacob put it into his writing approximately 2,400 years ago when the events were only at about verse 14 of the allegory. This allegory was important to Jacob. It is also important to when Jacob's record would be restored again. We are now at about verse 55, the era when the Lord and servants are trying to bring again some small appearance of natural fruit in the vineyard. We want the fruit from verse 73 to appear long before the story predicts it will return. We expect it to have begun as soon as He sets His hand to the labor by calling Joseph Smith. The allegory allows for no such interpretation. We want that because we think ourselves "natural fruit" and worthy to be saved against the season.
There is a great preliminary work with only the grafting back at first. It started with Joseph Smith. That graft hasn't taken hold yet, nor produced fruit. It wasn't intended to do so at the start. The graft will require the branches to take nourishment from the original roots; hence the notion of "restoration," but the roots from which nourishment is to be taken are quite ancient. At first it is likely (measured by our conduct and preaching) that the only aspiration of the graft is to become merely another New Testament era faith, and not to find nourishment from the ancient roots which run back to the beginning. It is apparent, however the natural fruit will not reappear until the original, first generation teaching's of man, which were in the beginning, return again at the end.
The Brother of Jared was redeemed from the fall, and was taught about the history of man from the beginning. Enoch's vision included the story of man from the beginning until the end. Moses also. The vision on the Mount of Transfiguration included a similar visionary show of mankind's history from the beginning. The reason Zenos composed, and Jacob transcribed this vision of the history of Israel through the end was because they shared in that instruction of what the Lord is trying to bring back into His vineyard. Joseph Smith was not being inadvertent when the accounts of Moses and Enoch, in the Book of Moses were restored. Nor when the Book of Abraham was revealed. These, as well as the Book of Mormon, pre-date the New Testament era. They tell about an original, ancient faith which was to return again so there would be fruit, or in other words, the hearts of the children would turn to the fathers.
When we take our reckoning from the New Testament era and claim ourselves to be like the other "Christian" faiths, we are not looking to the rock from whence we came. We are not taking nourishment from the roots. We now hardly understand Joseph's preoccupation with the most ancient of themes and religion. Joseph now seems antiquated to us, and he hardly began to introduce the ancient faith which is still to come.
God's patient cultivation of the tree can continue for so many generations as needed, and will linger without the return of natural fruit so long as we choose not to take nourishment from the original root where the strength lies. The Lord of the vineyard creates the conditions which allow growth, but it is the tree itself that must respond and grow.
Our impatience and expectation that God has given us all we need, and everything He intends for us to have, precludes us from taking in what we still lack. God may intend to yet reveal many great and important things pertaining to the kingdom of God, but it will fall on deaf ears if we think we have everything we need for our salvation and exaltation already restored to us.
God's very long-term view contrasts sharply with our 'must-be-in-our-lifetime' outlook. Generations come and go and think themselves saved while God waits patiently for natural fruit, willing to take nourishment from the strength of His Gospel, to finally reappear. Proud and vain men strut about proclaiming how special they and their cultic-following are before God, while God pleads for our repentance, humility and willingness to return to Him. Lofty branches still need trimming and only produce bitter fruit still. We witness how blind, fallen men think it is sufficient for the branches to feel themselves vindicated by reason of their loftiness. If our present form of "Zion" wasn't "prospering" then we might be more acutely aware of our sickness, sores, disease and stench. We use the measuring rod of Babylon and conclude we are among the greatest of people rather than the standard of heaven against which we are loathsome, bitter fruit.
It is good the Lord of the vineyard is patient. It is good He waits for natural fruit to begin to appear before the next round of cutting down and casting into the fire. We should be grateful for His patience, but never fooled by it. His hand does not stay because we deserve it, but instead from His hope there will yet reappear the natural fruit He can lay up against the coming season.
Thursday, February 24, 2011
Book of Abraham
The last lesson I taught the Priests in my ward I went over the history of the Book of Abraham. There are a host of arguments made against Joseph Smith, his translation and the authenticity of the Book of Abraham which rely upon ignorance to persuade.
The Book of Abraham is one of the strongest proofs of Joseph Smith's credibility as a prophet who restored ancient knowledge and did so using the power of God. But only if you have read enough to know the lay of the terrain.
I brought the following books with me to the class:
Abraham in Egypt (Nibley)
The Joseph Smith Papyri: An Egyptian Endowment (Nibley)
Astronomy, Papyrus and Covenant (Hauglid)
An Approach to the Book of Abraham (Nibley)
One Eternal Round (Nibley)
The Blessings of Abraham (Clark)
Traditions About the Early Life of Abraham (Tvedtnes, Gee)
The Hor Book of Breathings (Rhodes)
A Guide to the Joseph Smith Papyri (Gee)
Vol. 2 of The History of the Church (Joseph Smith)
Critics of Joseph have provoked a tremendous effort to account for the Book of Abraham. If you are interested in the topic, the results of that effort are worth reading. I find that all topics related to the restoration are interesting to me.
I've spent a few days with scholars with backgrounds in Egyptology. There is a great deal to learn about the earliest days of Egypt and the Egyptian influence on ancient Israel. Many of our Psalms are taken directly from Egypt. Abraham sojourned there, Joseph served there, the twelve tribes resided there, Moses was raised there in the royal courts, Jeremiah fled there, and Christ lived several years there. Egypt was a repository of arcane knowledge which remains interesting to Latter-day Saints.
Friday, July 2, 2010
1 Nephi 13: 39
"And after it had come forth unto them I beheld other books, which came forth by the power of the Lamb, from the Gentiles unto them, unto the convincing of the Gentiles and the remnant of the seed of my brethren, and also the Jews who were scattered upon all the face of the earth, that the records of the prophets and of the twelve apostles of the Lamb are true."
We know the New Testament will come forth first and get into the hands of the "remnant" of the promised people. It will get into their hands BEFORE some other materials will also come forth.
When did that happen? Was it something that occurred before the publication of the Book of Mormon in 1830? Which native tribes received copies of the New Testament before the "other books" came forward? What are these "other books" referred to here? They "came forth by the power of the Lamb" but came "after" the New Testament was given to the "remnant." What books have come forth "by the power of the Lamb" to your knowledge? Apart from the Book of Mormon, Doctrine and Covenants, Book of Moses, Book of Abraham and Joseph Smith History and Matthew, what other books would qualify? Did all these come after the "remnant" had first received the New Testament "book of the Lamb of God?"
The effect of the "other books" will be to "convince" the gentiles as well as "the remnant of the seed of my brethren" of the truth of the New Testament and "records of the prophets." Have the gentiles become convinced? Have the "remnant" become convinced? Have the Jews who were scattered upon all the face of the earth become convinced? Are they convinced of the truth of "the records of the prophets" even if they are not yet convinced of the truth of the "twelve apostles of the Lamb?"
Is this a serial progression? That is, does it come and convince the gentiles first? Then, having convinced them, does it next convince the "remnant?" Then, after having convinced both the gentiles and the "remnant," does it in turn convince the scattered Jews? If serial, what stage of the unfolding of these events is happening now? What is needed before the phase would be completed and the next one begin?
What does it mean that "other books" will come forth? What kinds of "books" would they be? Who would have written them? Why would they come "by the power of the Lamb" only to meet the criteria? Is a good commentary written by CES among the promised "books" coming forward? What about the Ensign?
How would you be able to recognize a book coming "by the power of the Lamb" in fulfillment of this promise? Will these "books" be recognized as scripture? Do they include discoveries at Qumran and Nag Hammadi? Was Hugh Nibley working on such projects, and if so, was he among those in whom the "power of the Lamb" was working?
This verse has potential for broad application. It raises questions worth contemplating and may surprise you at some of the issues it requires us to confront. Such are the Lord's dealings with mankind in every generation. We are made prayerful because He gives us great subjects with which to grapple.
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