The work of this "baptism of fire" is always sanctification. It brings the recipient into greater contact with God. The end of that increasing contact is to receive the Son, through whose blood you are sanctified. (Moses 6: 59-60.) Once sanctified you are prepared for the presence of the Father. (Alma 45: 16; 1 Ne. 10: 21.) Therefore, this is how you receive "the fullness" (D&C 93: 19-20) and are able to join the "general assembly and Church of the Firstborn" (D&C 76: 66-67).
In the Lamanite experience and in the Nephite group who Christ visited in the 3 Nephi account, there came a point at which the heavens opened, a pillar of fire descended, and angels came and ministered to them all. Each were endowed with knowledge of mysteries belonging to God. There was a connection forged between them and those on the other side of the veil. These others are the "general assembly and Church of the Firstborn."
There is a significant difference between the Lamanite experience and the 3 Nephi experience. The latter one began with Christ ministering to the recipients. This point should not be lost. Joseph Smith's experiences likewise began with the Father and Son appearing to him. As pointed out yesterday, the sequence is not important and does not control. Even with the Lord's personal ministry, you can still read in the account a similar series of events, steps and milestones. This means something. Events can and will vary in order, but do not vary in content. As explained in Beloved Enos, the Lord's work is consistent with all who receive redemption.
This kind of conversion is required for Zion to return (D&C 76: 66) because those who will be in Zion must dwell with God (D&C 29: 11; D&C 45: 66-71). The first Zion was brought through the ministry and teaching of Enoch. (Moses 7: 20.) As a result of this the priesthood was renamed for him. When Melchizedek, by teaching righteousness brought about the City of Peace, the priesthood was again renamed for him. (D&C 76: 57.) Joseph Smith could have brought again Zion, but he was betrayed by his own people, surrendered to arrest, and was killed.
When Zion returns again, the priesthood will be renamed. (Moses 6: 7.) It will no longer be called the priesthood "after the order of Melchizedek" (D&C 76: 57), nor the priesthood "after the order of Enoch" (D&C 76: 57), but will again be called the priesthood "after the Order of the Only Begotten Son" (D&C 76: 57.) The one whom our Lord uses to accomplish this last gathering will refuse to allow the priesthood to be called after his name; respecting instead the prophecy of Adam rather than claiming such an honor for himself (Moses 6: 7). He will want it to return to the Lord. The city will likewise be the Lord's Men must finally return to Him, and He to them.
There is a progression of blessings conferred through the fire and Holy Ghost. Even if there is a mere beginning, there is a glorious ending. As with the Lamanites, it leads to an open vision into heaven, ministering of angels, and an endowment of unspeakable learning. It brings to the initiated the knowledge of the mysteries of God.
This more distant end of the endowment also involves priestly rights. Priesthood ordination is required before entering into the ceremonial presence of God in His Temple rites. Priesthood conferral is required to enter into His actual presence. The revelations are clear in connecting baptism of fire and the Holy Ghost with knowledge of God's mysteries. (3 Ne. 11: 35-36; 3 Ne. 19: 13-14.) They are equally clear in connecting this knowledge of God with priesthood. (See D&C 84: 19; D&C 107: 19.)
The fullness of the Gospel, the fullness of the Priesthood, and the baptism of fire and the Holy Ghost all have as their object to reconnect man to God and God to man. Man is unworthy to enter into God's presence, and therefore, requires a power higher than their own from which to borrow purity. This purifying agent is the Holy Ghost. (3 Ne. 19: 22, 28.) Christ will administer the final rites and confer the final blessings only upon the pure. (3 Ne. 19: 29-33.) The reference to "blood" as sanctifying is a reference to the Lord. (Moses 6: 59-60.) He alone sanctifies.
The Lord is directly involved in the final endowment of fire upon the Holy ones. This is what He explained in January, 1841 to the Saints when He explained to Joseph: "For there is not a place found on earth that he [meaning Christ] may come to and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood." (D&C 124: 28.) The Lord can confer this upon a single man in any location. (See, e.g., D&C 132: 45-50, when Joseph Smith received it long before the first Temple was built.) But to confer it upon a group intended to become His people, He requires His House to be built for Him to meet with and confer these final rites upon them. (D&C 124: 39.) Only there will these things take place. (D&C 124: 40-41.) People can gather and build a Temple. A single man cannot.
When the Lord establishes Zion, He will come dwell with His people there and complete the process of endowing them with His knowledge and power. The power of God will protect these people.(D&C 45: 66- 70.) They cannot be moved because the Lord will not permit it. (D&C 124: 45.) While man does not have the power to do so, the laws of the Celestial Kingdom must be lived for Zion to be established. (D&C 105: 5.) The power to do so comes from God, delivered through His Holy Spirit, making men's spirits Holy. Baptism of fire and the Holy Ghost are necessary parts of bringing mankind back to redemption and into God's presence.
Showing posts with label Enoch. Show all posts
Showing posts with label Enoch. Show all posts
Friday, August 24, 2012
Saturday, July 10, 2010
1 Nephi 14: 14
1 Nephi 14: 14:
Once the whore sets about to destroy the Lamb of God, He does not remain in His pavilion away. He takes up the fight for His Saints.
What is the "power of the Lamb of God?"
Why does this "power" "descend" upon the Saints?
Why are there two groups identified, "the Saints of the Lamb of God," and also, "upon the covenant people of the Lord?" Are these the same or two different groups? If two, what is to happen in this descending of "power" upon these two?
Why are the "Saints" and the "covenant people" both "scattered upon all the face of the earth?" Why are they not gathered together in one place?
What does it mean to be "armed with righteousness?"
Why are "righteousness" and "the power of God" two different things?
Do the "covenant people" have to have "righteousness" to receive the "power of God?" Are they blessed for the covenant's sake? What about the others? Who are "righteous" and their protection? Are they protected for righteousness sake?
Assuming the "power of God" is given to protect these groups, do they need munitions? Do they need intercontinental firepower? Do they need to form an army for their own defense?
What is the "power of God in great glory?" Will the children of the great whore be able to behold this "power of God in great glory," or will it be hidden from them? If hidden, will they sense something? Will fear fall upon them that they flee from the presence of this glory? Wasn't that the case with Daniel's friends? (Daniel 10: 7.) Wasn't that the case with the companions of Saul? ( JST Acts 9: 7 "And they who were journeying with him saw indeed the light, and were afraid; but they heard not the voice of him who spake to him.") Will Zion not be protected by this "power of God?" (D&C 45: 70.) If it is to be like the days of Noah (Luke 17: 26-27), then won't there be someone who can speak the word of God and mountains flee, armies held at defiance, and rivers turned out of their course? (Moses 7: 13.)
Will the same things happen that happened at the time of the great flood? If so, how much relevance does the history from Enoch through Noah have to our day? Should we be familiar with that pattern to know how the pattern may repeat itself?
What can you do to be numbered with those who will be spared? Does the known history of the antediluvians tell you anything about how you need to prepare? Since Enoch had 365 years to develop a people who were worthy to be spared, how much greater a work will it be to prepare now that life spans are generally less than 90 years? How great a work lies before you?
"And it came to pass that I, Nephi, beheld the power of the Lamb of God, that it descended upon the saints of the church of the Lamb, and upon the covenant people of the Lord, who were scattered upon all the face of the earth; and they were armed with righteousness and with the power of God in great glory."
What is the "power of the Lamb of God?"
Why does this "power" "descend" upon the Saints?
Why are there two groups identified, "the Saints of the Lamb of God," and also, "upon the covenant people of the Lord?" Are these the same or two different groups? If two, what is to happen in this descending of "power" upon these two?
Why are the "Saints" and the "covenant people" both "scattered upon all the face of the earth?" Why are they not gathered together in one place?
What does it mean to be "armed with righteousness?"
Why are "righteousness" and "the power of God" two different things?
Do the "covenant people" have to have "righteousness" to receive the "power of God?" Are they blessed for the covenant's sake? What about the others? Who are "righteous" and their protection? Are they protected for righteousness sake?
Assuming the "power of God" is given to protect these groups, do they need munitions? Do they need intercontinental firepower? Do they need to form an army for their own defense?
What is the "power of God in great glory?" Will the children of the great whore be able to behold this "power of God in great glory," or will it be hidden from them? If hidden, will they sense something? Will fear fall upon them that they flee from the presence of this glory? Wasn't that the case with Daniel's friends? (Daniel 10: 7.) Wasn't that the case with the companions of Saul? ( JST Acts 9: 7 "And they who were journeying with him saw indeed the light, and were afraid; but they heard not the voice of him who spake to him.") Will Zion not be protected by this "power of God?" (D&C 45: 70.) If it is to be like the days of Noah (Luke 17: 26-27), then won't there be someone who can speak the word of God and mountains flee, armies held at defiance, and rivers turned out of their course? (Moses 7: 13.)
Will the same things happen that happened at the time of the great flood? If so, how much relevance does the history from Enoch through Noah have to our day? Should we be familiar with that pattern to know how the pattern may repeat itself?
What can you do to be numbered with those who will be spared? Does the known history of the antediluvians tell you anything about how you need to prepare? Since Enoch had 365 years to develop a people who were worthy to be spared, how much greater a work will it be to prepare now that life spans are generally less than 90 years? How great a work lies before you?
Monday, June 14, 2010
Alma 13:14
"Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken, who also took upon him the high priesthood forever."
We have named a portion of the priesthood after Melchizedek. (It is not, however, the form which Melchizedek held. That is another topic I am not going to address here now. This area is complete mush in the minds of Latter-day Saint writers and commentaries. I can't straighten that out on this blog. I might take it up in a book and go through it methodically there.)
What is important is that the great events of Melchizedek's time began when people humbled themselves and accepted the teachings of this "high priesthood" holder and were, thereby, saved. Not only saved but also led into a fellowship which eventually turned into a City of Peace, or City of Salem, or Jerusalem, which was taken into heaven.
This prototype was so influential in the thinking of all who followed, that the high priesthood was named after Melchizedek. Even though he held Patriarchal Priesthood with its associated sealing power, he was the one after whom Melchizedek Priesthood was named in the form it was later transmitted which lacked sealing authority. (Again, another topic.)
What is important in this verse is the connection between the existence of the one holding this authority (Melchizedek), and a humble people who would accept and follow those teachings. The result of the combination of the two was that God came and dwelt among them.
This is a pattern that followed the previous pattern with Enoch. This was the pattern Joseph wanted to return through his teaching and ministry. Joseph wasn't able to accomplish it. We now hope to see it someday occur in the unfolding history of The Church of Jesus Christ of Latter-day Saints. The most recent book on this subject, now on sale at Deseret Book (unfortunately a red-flag for me) urges the idea that the only Zion we should expect to see will come when the church president allows or directs it to happen.
This verse suggests what is needed is: 1) humble people willing to accept teaching from a high priest after the ancient order and 2) a person having that authority who will teach.
What does this do to our current accepted model?
If Zion is to return, how will it return? Will it mirror what the Book of Mormon is teaching here?
Is the church president the one who will bring this gathering to pass?
Is the church president teaching doctrine about the fullness which will bring others into the rest of the Lord?
Has the church president brought a company into the Lord's presence? Attempted to do so? Taught or written about how that will happen? (If so, can someone point that out to me so I can read the talk, get the book or watch the video.)
How can I know I would actually have followed Melchizedek and become a part of his city by what I do today? (I'd like to be among them, you see.)
What is important is that the great events of Melchizedek's time began when people humbled themselves and accepted the teachings of this "high priesthood" holder and were, thereby, saved. Not only saved but also led into a fellowship which eventually turned into a City of Peace, or City of Salem, or Jerusalem, which was taken into heaven.
This prototype was so influential in the thinking of all who followed, that the high priesthood was named after Melchizedek. Even though he held Patriarchal Priesthood with its associated sealing power, he was the one after whom Melchizedek Priesthood was named in the form it was later transmitted which lacked sealing authority. (Again, another topic.)
What is important in this verse is the connection between the existence of the one holding this authority (Melchizedek), and a humble people who would accept and follow those teachings. The result of the combination of the two was that God came and dwelt among them.
This is a pattern that followed the previous pattern with Enoch. This was the pattern Joseph wanted to return through his teaching and ministry. Joseph wasn't able to accomplish it. We now hope to see it someday occur in the unfolding history of The Church of Jesus Christ of Latter-day Saints. The most recent book on this subject, now on sale at Deseret Book (unfortunately a red-flag for me) urges the idea that the only Zion we should expect to see will come when the church president allows or directs it to happen.
This verse suggests what is needed is: 1) humble people willing to accept teaching from a high priest after the ancient order and 2) a person having that authority who will teach.
What does this do to our current accepted model?
If Zion is to return, how will it return? Will it mirror what the Book of Mormon is teaching here?
Is the church president the one who will bring this gathering to pass?
Is the church president teaching doctrine about the fullness which will bring others into the rest of the Lord?
Has the church president brought a company into the Lord's presence? Attempted to do so? Taught or written about how that will happen? (If so, can someone point that out to me so I can read the talk, get the book or watch the video.)
How can I know I would actually have followed Melchizedek and become a part of his city by what I do today? (I'd like to be among them, you see.)
Wednesday, June 9, 2010
Alma 13: 5-6
"Or in fine, in the first place they were on the same standing with their brethren; thus this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the Only Begotten Son, who was prepared— And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest—"
So there wasn't some great advantage for these people who hold actual priestly authority. We learn that "in the first place they were on the same standing with their brethren." Where was that "first place?" Is it also "from the foundation of the world" referred to earlier?
What does it mean that they were "on the same standing with their brethren" while in that first place?
What was it about these who receive authority that qualified them to receive the "holy calling" from the foundation of the world? What does it mean that they "would not harden their hearts" in the first place? If they didn't do it then, will they do it now?
Is foreknowledge about these individual's qualifications based on prior performance? Can you determine that since they did not harden their hearts in the first place, they will not begin to harden their hearts now?
What about the "atonement of the Only Begotten Son, who was prepared" made them qualified? Did they accept Him there? Did they soften their hearts there toward Him? Are they capable of having redeeming faith in Him here because they first acquired it there?
Is all this necessary to have preceded ordination here? If it was not acquired there, can an ordination here have any effect?
What, then, do those who qualify do? What does it mean "to teach his commandments unto the children of men?"
Is there something different between teaching commandments on the one hand, and "that they [who are taught] also might enter into his rest" on the other hand? Are the two linked together? Is it necessary to both "teach his commandments unto the children of men, that they also might enter into his rest" to show such priestly authority? That is, can anyone, regardless of their true ordination to authority teach commandments? But does it take something more, some higher ordination in order to bring those taught "to enter into His rest?" If so, what is the difference? How can you recognize such teachings if they are ever put on display?
Did Joseph Smith exhibit such powerful teachings?
Did Enoch?
Did Melchizedek? Abraham? Elijah? Elisha? Nephi? The Brother of Jared? Enos? Others?
Do we see that today? If so, where? Does anyone have the audacity to presume they can bring another soul back to the Lord's rest? Maybe Joseph Smith's comment on this point is appropriate: "“The things of God are of deep import and time and experience and careful and ponderous and solemn thoughts can only find them out. Thy mind O man if thou wilt lead a soul into salvation must search into and contemplate the darkest abyss and the broad expanse of eternity, thou must commune with God.” (DHC Vol. 3, p. 295.) I'd like to meet such a man. They seem to be rather infrequent residents of this fallen world....
I'm only asking those questions which arise in my own mind as I read these words. You'll have to figure out your own answers.
Thursday, May 20, 2010
The Sealing Power
I've explained the sealing authority in the last three chapters of Beloved Enos. An example of the Lord and His servant Enoch conversing, and the Lord requiring the sealing authority to be used is found in Moses 7: 6-7, which read as follows:
"And again the Lord said unto me: Look; and I looked towards the north, and I beheld the people of Canaan, which dwelt in tents. And the Lord said unto me: Prophesy; and I prophesied, saying: Behold the people of Canaan, which are numerous, shall go forth in battle array against the people of Shum, and shall slay them that they shall utterly be destroyed; and the people of Canaan shall divide themselves in the land, and the land shall be barren and unfruitful, and none other people shall dwell there but the people of Canaan;"
Enoch was shown the events, but the Lord required the voice of Enoch to speak and "prophesy" what was to happen. The voice of one holding this authority is the same as the Lord's own voice. (D&C 1: 38.) The "Word" needed to be employed, because it is by the "Word" that all things are established.
The "Word" comes through Christ, who has in Him all power and authority. It was and is through Him that others are called upon from heaven, given authority, and commissioned to speak and make the Word of God live again on the earth.
"Therefore, in the beginning the Word was, for he was the Word, even the messenger of salvation— The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men." (D&C 93: 8-9.)
It was by employing the "Word" that the creation of this earth rolled into order at the direction of the "noble and great" souls who were the "Gods" or the "Elohim" in the beginning. As Abraham recorded:
"And they (the Gods) said: Let there be light; and there was light. And they (the Gods) comprehended the light, for it was bright; and they divided the light, or caused it to be divided, from the darkness. And the Gods called the light Day, and the darkness they called Night. And it came to pass that from the evening until morning they called night; and from the morning until the evening they called day; and this was the first, or the beginning, of that which they called day and night. And the Gods also said..." (Abr. 4: 3-6.)
It is through the Word, or sealing authority, spoken by one sent from God, that salvation and exaltation are made available to mankind. It was intended that this authority to speak in His name might belong to every man in this dispensation: "But that every man might speak in the name of God the Lord, even the Savior of the world; That faith also might increase in the earth; That mine everlasting covenant might be established;" (D&C 1: 20-22.) This was not to be a time when there would be a famine in hearing the Word of the Lord. (cf. Amos 8: 11.) Rather it was to be a time of great abundance, when every man would know the Lord. (Heb. 8: 11; D&C 84: 98.) This was to be the day when all would see visions and dream dreams, beholding the Lord. (JS-H 1: 41; Joel 2: 28.)
For some, this IS a day of great plenty. For others it remains a time of famine. The Lord spoke truly that in our day two shall be together, and the one taken but the other left. (Luke 17: 34-36; Matt. 24: 40-41; JS-M 1: 44-45.) And why are they not taken?
"Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson— That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness. That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man." (D&C 121: 35-37.)
Whenever men possess the "word" from God, they necessarily speak it in plainness. When men do not, history tells us they will assert the right to control, dominate and exercise authority over others to prevent the "word" from being spoken by anyone. This is the consistent pattern found among the Jews at the time of Christ; among the Catholics when they obtain political dominance; and it is the pattern that we must not repeat in our own dispensation. For we all share responsibility for how this turns out. Nephi's view of how we would perform was quite pessimistic. (2 Ne. 28: 20-29.) However, the group outcome needn't ever be the individual's outcome, even in Nephi's prophetic "word" about our day. (2 Ne. 28: 14.)
Sunday, May 16, 2010
Isaiah 53:9 - 10
Isaiah 53: 9 says:
"And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth."
He died among two thieves, as a common criminal, along the road leading into Jerusalem. He would have been regarded as a criminal, worthy of the death He suffered, by any passer-by. His grave came as it would to any "wicked" and convicted criminal.
It was a rich man, member of the Sanhedrin, who begged for the body and buried it in a new tomb. His death was common, terrible, and worthy of the lowest member of society, but His burial would be in an honorable tomb worthy of the rich. His honorable burial was testament to the fact He had done no violence, nor had there been any deceit come from Him. Those wishing for a sign to confirm His honor will find it in the juxtaposition of the death He suffered and the burial He was given.
Isaiah 53: 10 says:
"Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand."
God will be "pleased" at the Messiah's suffering. His grief will be joyful to the courts of heaven. As odd as the comment may seem, it was nevertheless the case. We have a witness who was there, and saw the rejoicing for Christ's suffering. Enoch reported:
"And it came to pass that Enoch looked; and from Noah, he beheld all the families of the earth; and he cried unto the Lord, saying: When shall the day of the Lord come? When shall the blood of the Righteous be shed, that all they that mourn may be sanctified and have eternal life? And the Lord said: It shall be in the meridian of time, in the days of wickedness and vengeance. And behold, Enoch saw the day of the coming of the Son of Man, even in the flesh; and his soul rejoiced, saying: The Righteous is lifted up, and the Lamb is slain from the foundation of the world; and through faith I am in the bosom of the Father, and behold, Zion is with me. (Moses 7: 45-47.)
Christ's death and suffering caused Enoch to "rejoice" at what He had accomplished. It was joyful. It was triumphant. It was the victory that would make it possible for Zion and Enoch to be redeemed. Therefore it did please God to bruise Christ, to put Him to grief. And the pleasure of God was in the fruits of that suffering. It was necessary to garner the victory over the fall of mankind. It was holy. It was cause for great joy.
His "seed" include all mankind. For in His triumph all who die have part. Victory over death means resurrection will come as the shared inheritance of all those who are descendants of Adam and Eve. As in Adam all die, even so in Christ are all made alive again.
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