Assume you are taking a course at the local university on William Faulkner. The book for study this semester is The Sound and The Fury. This course does not require you to actually read the book. Instead, the information in this class will come exclusively from your professor. To begin the semester, she will be lecturing and instructing you on 'all things Faulkner.' She will discuss biographical information, including everything she could find about his personal life. She will give lectures on his writing. There will be discussions about literary criticism given his writings and awards he has won. You will listen to audio recordings of Mr. Faulkner reading passages of The Sound and The Fury.
As the semester progresses, she will begin to discuss the book. She will tell you about the first time she read it, and what kind of impact it had on her. She will tell you why she decided to teach an entire semester course on this one work of Faulkner's. You will learn what her expectations and preconceptions were before she even began reading. You will hear all her first impressions. She tells you that she thought it was difficult the first time. There will be lectures on the genre, characters, plot, setting, style and structure, point of view, images, symbols, and themes. She will discuss the reception when first published. She will discuss each part of the novel in detail. She will then tell you how her personal reactions have changed as her understanding has deepened. As the semester winds down, she will end with her explanation of the literary significance of this book. With that, the semester is over.
Shortly after the end of the semester, because of this class and the things you learned, you decide to actually read The Sound and The Fury:
Do you suppose, with your first reading, you could formulate any thought about this book independent of what your professor fed you?
Could you make your own critical evaluations about characters, plot, point of view, themes, or symbolism?
Could the biographical information you learned about Mr. Faulkner be extricated from your psyche in order to have a blank slate from which to assess Mr. Faulkner's reason for writing this novel?
Could you read this book through your lense?
How much of your professor's impressions, understanding or analysis would you have to completely discard in order to form your own personal conclusions about this material?
How many times would you have to read it before you began to make your own analysis?
Would the professor's framework control your first reading?
Could you ever escape from her views to discover your own?
The Lamanites were unable to convert, even when taught the truth, because of the traditions of their fathers which were not correct. (Mosiah 1: 5.)
"Becoming as a little child" is necessary, because children are able to be taught. They are still open. They want to be filled. For such is the kingdom. (Luke 18: 16.) None of the arguments our Lord was required to endure with His fellow-man was ever with a child.
Thursday, February 21, 2013
Wednesday, February 20, 2013
The Ongoing Battle
Although I
know of no one who has left the church or “lost their testimony” as a
consequence of reading my book, Passing
the Heavenly Gift (“PTHG”), there continue to be accusations that this
has/does happen. Therefore, again, I want to reaffirm the purpose of PTHG.
Let me give some background. I joined the church while in the Air Force, stationed in New Hampshire. After joining, I was a zealous missionary, and there followed over a dozen conversions of other military young folks who would listen to me explain the restoration. I got them open to the idea, then the full-time missionaries and ward members would take over. Mormonism was an exotic religion in New England. Little was known about the faith. So we got to begin with a relatively blank slate and tell the story our way.
This is not just happenstance. This is an organized and inter-denominational effort that began decades ago. It now bears so much fruit it is is alarming to Mormons. Returned missionaries are falling away. When I was in charge of missionary work in my stake, I attended regional leadership meetings at which the Mission President and a Seventy advised us of the trends underway. The inactive church members were called “low hanging fruit” who could swell our ranks just by returning to activity. One category of the “low hanging fruit” was the returned missionary population. At that time, (years ago now) it was estimated there were 40,000 returned Elders along the Wasatch Front, from Ogden to Provo, who were so inactive we didn’t have a reliable address for them. The suggestion was to contact the families of the inactive, returned missionaries and locate them that way.
This background is part of why PTHG exists. This battle has been underway for decades, and the most successful topic being used to question our members and raise doubts is our history. The anti-Mormon forces know we are generally ignorant of our history. We don’t know enough to answer hard questions. So all that needs to be done is to put the right question to the ignorant, but believing Latter-day Saint, and the doubts will eventually percolate into disbelief and abandonment. I do not think most of those who have and are leaving do so because they know the church is not true. They leave because they no longer think the church has answers to the difficult questions. Part of the reaction of the church has been to run from the hard questions, which reinforces the idea that we don’t know the real answers.
So, I wrote the book to deal with anything I thought was out there being used or potentially being used against us. I assumed the audience would be those who were already in distress, already having doubts, already aware of these efforts to undermine faith and create doubts. It was intended as relief from anxiety over the battles which have raged for decades now.
Well, I have literally dozens, perhaps hundreds of emails and letters from readers who were the intended audience. Person after person, young and old, male and female, returned missionaries and church leaders have thanked me. Some who left the church have returned. Some who have had their names removed from the records of the church, or were considering it, have written to tell me they were remaining in the church. At last, they say, they can find faith and answers that enables them to remain in fellowship with the church.
For those who were never intended to read the book, but are now angry at me for having addressed this problem, let me assure you:
First, I believe in the restoration of eternal truths through the prophet Joseph Smith. My testimony of this truth is rock solid. My purpose, and all that I seek to accomplish by writing, is to further this work and be a small contributor to development of God’s work.
To be clear:
1. I sustain today’s church leaders as prophets, seers and revelators. The scriptures give them the right to use those titles (D&C 107: 92). They preside, and it is their right to do so. They have our common consent and ought to be upheld by our “confidence, faith and prayers” (D&C 107: 22). I uphold them in this way. They carry heavy burdens and have my sympathy, not my judgment, for any human frailties they display.
2. It is utterly untrue that I have said the church is apostate. I reject the accusation. If the narrative I suggest in PTHG is true, then the Lord’s post-Nauvoo ire is evidence the Lord is still watching over and intends to further His work with the members of this church. Those whom He loves, He chastens. (Heb. 12: 5-11; Helaman 12: 3; D&C 95: 1.) Mine is not a faithless, but a faith filled history. I’ve reiterated this before and reiterate it again. (See my post: The Traditions of Men, Part 1, April 21, 2010.)
3. I believe the church possesses the right to seal on earth and seal in heaven, and have agreed with President Eyring’s general conference talk on the subject.
4. I believe that all organizations, including the church, tend to characterize their history in a light most favorable to them. They have that right. I take no issue with it and think it should be expected. That does not change the divine origin and mission of the church.
5. The church provides ordinances required to see and enter into the kingdom of heaven, in addition to providing us with the necessary scriptures. Through the church, we receive the foundation of faith, repentance, baptism and enduring to the end. I hope to endure to the end myself and I seek to help others do so.
I am still in the battle to help people find and focus upon Christ. As a faithful Latter-day Saint I owe my knowledge of the Lord to the tools I obtained through The Church of Jesus Christ of Latter-day Saints. I have enjoyed every minute of my association with the church, and I intend to remain a faithful member. The current war we face did not originate with blogs or bloggers. The blogosphere is following the battle, not leading it. It began long ago, and the efforts to deal with it here are because of the many losses we have and are suffering. They are needless losses. We just need to be willing to discuss and recognize there certainly are some tough questions. They don’t go away because we ignore them. They grow.
Let me give some background. I joined the church while in the Air Force, stationed in New Hampshire. After joining, I was a zealous missionary, and there followed over a dozen conversions of other military young folks who would listen to me explain the restoration. I got them open to the idea, then the full-time missionaries and ward members would take over. Mormonism was an exotic religion in New England. Little was known about the faith. So we got to begin with a relatively blank slate and tell the story our way.
I was
transferred to Abilene, Texas shortly after joining the church. In Texas things
were very different. At the local Laundromat I used, there were racks of
religious tracts on the wall. Included in these were a wide assortment of
anti-Mormon pamphlets intended to “prove” Mormonism was false. We went from
being exotic to being the devil’s workmanship. Missionary work in Texas was a
good deal more difficult. Even though I served as a Stake Missionary, and took
the third-Elder (who awaited his Visa to Brazil) every evening and weekend as a companion to tract and teach, the results in Texas were nothing
like what had happened in New Hampshire.
The
organized effort in Texas was supported by radio programs, Sunday sermons,
and the occasional editorial in the local newspapers. The “Christian” churches
were tired of losing their best congregants to the Mormon Elders. So the effort
to oppose the church was inter-denominational.
I joined the
church in 1973 and finished my Air Force term in Texas in 1975. This is now
long ago. Since then, the growth of the church has left no corner of the United
States untouched by wards, stakes, missions, temple districts and advertising.
We are no longer exotic anywhere - including New Hampshire.
The result
of church growth has been the increasing awareness of Mormonism’s effect on
other religions. It is not a happy thing for other faiths to see our church
grow at the expense of their own congregations. The original inter-denominational
cooperation I saw in Texas in 1974-75 has now spread. It is now worldwide. All churches are wary of
the loss of revenue and participation represented by each Mormon convert who
leaves their fold to join ours.
Today there is widespread sharing of anti-Mormon material among other denominations. The best defense is an organized offense. In many areas, Elders (who are easily identified) are followed in order to discover who they are teaching. Then the investigator is contacted by volunteers who distribute anti-Mormon material to prevent conversions. Some years ago there were ministries who bragged they could not only prevent conversions, but they could take it one step further: They could convert the Mormon Elder! That led to a growth in seminars, literature and preaching about ways to “convert Mormon Elders” while they are on their missions.
Today there is widespread sharing of anti-Mormon material among other denominations. The best defense is an organized offense. In many areas, Elders (who are easily identified) are followed in order to discover who they are teaching. Then the investigator is contacted by volunteers who distribute anti-Mormon material to prevent conversions. Some years ago there were ministries who bragged they could not only prevent conversions, but they could take it one step further: They could convert the Mormon Elder! That led to a growth in seminars, literature and preaching about ways to “convert Mormon Elders” while they are on their missions.
I do not
think there has been any significant success in actually converting active
Mormon missionaries. But that isn’t the point. It is the Evangelical perception
of that success that has fueled two things: First, it has helped insulate
converts, because if the Elders can be converted, then Mormonism must not be
true (or so the reasoning goes). Second, it creates more confrontation by
anti-Mormon forces aimed directly at our missionaries.
The Evangelicals have realized that the best way
to practice this kind of undermining of Mormon missionary efforts is to take the soft-sale approach. Instead of
Bible-bashing, just ask questions the Elders can’t answer. Make the Elders do
the thinking and work to solve the riddles. When they can’t, then they are
filled with doubts that linger.This is not just happenstance. This is an organized and inter-denominational effort that began decades ago. It now bears so much fruit it is is alarming to Mormons. Returned missionaries are falling away. When I was in charge of missionary work in my stake, I attended regional leadership meetings at which the Mission President and a Seventy advised us of the trends underway. The inactive church members were called “low hanging fruit” who could swell our ranks just by returning to activity. One category of the “low hanging fruit” was the returned missionary population. At that time, (years ago now) it was estimated there were 40,000 returned Elders along the Wasatch Front, from Ogden to Provo, who were so inactive we didn’t have a reliable address for them. The suggestion was to contact the families of the inactive, returned missionaries and locate them that way.
This background is part of why PTHG exists. This battle has been underway for decades, and the most successful topic being used to question our members and raise doubts is our history. The anti-Mormon forces know we are generally ignorant of our history. We don’t know enough to answer hard questions. So all that needs to be done is to put the right question to the ignorant, but believing Latter-day Saint, and the doubts will eventually percolate into disbelief and abandonment. I do not think most of those who have and are leaving do so because they know the church is not true. They leave because they no longer think the church has answers to the difficult questions. Part of the reaction of the church has been to run from the hard questions, which reinforces the idea that we don’t know the real answers.
So, I wrote the book to deal with anything I thought was out there being used or potentially being used against us. I assumed the audience would be those who were already in distress, already having doubts, already aware of these efforts to undermine faith and create doubts. It was intended as relief from anxiety over the battles which have raged for decades now.
Well, I have literally dozens, perhaps hundreds of emails and letters from readers who were the intended audience. Person after person, young and old, male and female, returned missionaries and church leaders have thanked me. Some who left the church have returned. Some who have had their names removed from the records of the church, or were considering it, have written to tell me they were remaining in the church. At last, they say, they can find faith and answers that enables them to remain in fellowship with the church.
For those who were never intended to read the book, but are now angry at me for having addressed this problem, let me assure you:
First, I believe in the restoration of eternal truths through the prophet Joseph Smith. My testimony of this truth is rock solid. My purpose, and all that I seek to accomplish by writing, is to further this work and be a small contributor to development of God’s work.
To be clear:
1. I sustain today’s church leaders as prophets, seers and revelators. The scriptures give them the right to use those titles (D&C 107: 92). They preside, and it is their right to do so. They have our common consent and ought to be upheld by our “confidence, faith and prayers” (D&C 107: 22). I uphold them in this way. They carry heavy burdens and have my sympathy, not my judgment, for any human frailties they display.
2. It is utterly untrue that I have said the church is apostate. I reject the accusation. If the narrative I suggest in PTHG is true, then the Lord’s post-Nauvoo ire is evidence the Lord is still watching over and intends to further His work with the members of this church. Those whom He loves, He chastens. (Heb. 12: 5-11; Helaman 12: 3; D&C 95: 1.) Mine is not a faithless, but a faith filled history. I’ve reiterated this before and reiterate it again. (See my post: The Traditions of Men, Part 1, April 21, 2010.)
3. I believe the church possesses the right to seal on earth and seal in heaven, and have agreed with President Eyring’s general conference talk on the subject.
4. I believe that all organizations, including the church, tend to characterize their history in a light most favorable to them. They have that right. I take no issue with it and think it should be expected. That does not change the divine origin and mission of the church.
5. The church provides ordinances required to see and enter into the kingdom of heaven, in addition to providing us with the necessary scriptures. Through the church, we receive the foundation of faith, repentance, baptism and enduring to the end. I hope to endure to the end myself and I seek to help others do so.
I am still in the battle to help people find and focus upon Christ. As a faithful Latter-day Saint I owe my knowledge of the Lord to the tools I obtained through The Church of Jesus Christ of Latter-day Saints. I have enjoyed every minute of my association with the church, and I intend to remain a faithful member. The current war we face did not originate with blogs or bloggers. The blogosphere is following the battle, not leading it. It began long ago, and the efforts to deal with it here are because of the many losses we have and are suffering. They are needless losses. We just need to be willing to discuss and recognize there certainly are some tough questions. They don’t go away because we ignore them. They grow.
Wednesday, January 30, 2013
A couple of Questions
I was asked the following:
1 Ne. 10: 11 And it came to pass after my father had spoken these words he spake unto my brethren concerning the gospel which should be preached among the Jews, and also concerning the dwindling of the Jews in unbelief. And after they had slain the Messiah, who should come, and after he had been slain he should rise from the dead, and should make himself manifest, by the Holy Ghost, unto the Gentiles."
Is this talking about a physical manifestation to the Gentiles? Does Christ show Himself to others physically by the power of the Holy Ghost? Or is this to the Gentiles' hearts and minds before the Restoration?
This is speaking about the immediate post-resurrection ministry of the Lord. At that time He visited only with the tribes of Israel in their scattered condition. He did not go among the gentiles. Nephi explained that in the last days ministry of the Lord at that time, He would appear to the gentiles "in very deed." (1 Ne. 14: 1.) This is why the Lord appeared to Joseph Smith (JS-H 1: 17-19) and Oliver Cowdery (D&C 110), and to Sidney Rigdon (D&C 76), and to others.
_______________________________________________________________
In Alma 13, the prophet concludes his testimony of Melchizedek by using a sign to evidence his authority. He used this sign because he was authorized to do so, and knew what it meant as he did. Although those who were there may not have understood, it was a sign he was a true messenger.
1 Ne. 10: 11 And it came to pass after my father had spoken these words he spake unto my brethren concerning the gospel which should be preached among the Jews, and also concerning the dwindling of the Jews in unbelief. And after they had slain the Messiah, who should come, and after he had been slain he should rise from the dead, and should make himself manifest, by the Holy Ghost, unto the Gentiles."
Is this talking about a physical manifestation to the Gentiles? Does Christ show Himself to others physically by the power of the Holy Ghost? Or is this to the Gentiles' hearts and minds before the Restoration?
This is speaking about the immediate post-resurrection ministry of the Lord. At that time He visited only with the tribes of Israel in their scattered condition. He did not go among the gentiles. Nephi explained that in the last days ministry of the Lord at that time, He would appear to the gentiles "in very deed." (1 Ne. 14: 1.) This is why the Lord appeared to Joseph Smith (JS-H 1: 17-19) and Oliver Cowdery (D&C 110), and to Sidney Rigdon (D&C 76), and to others.
_______________________________________________________________
In Mosiah16:1 and Alma 13:21, it says the phrase "he stretched forth his
hand." What does that mean? Raising it to the square? Using the priesthood
to testify of what he is about to teach? A little help here would be wonderful.
Read Mosiah 15: 31 to understand 16:
1. He is demonstrating the Lord's action, thereby affirming he is His
messenger. He had been given the sign to testify, and used it as his sign that he was a true messenger.In Alma 13, the prophet concludes his testimony of Melchizedek by using a sign to evidence his authority. He used this sign because he was authorized to do so, and knew what it meant as he did. Although those who were there may not have understood, it was a sign he was a true messenger.
We cannot be saved in ignorance.
Once the key of knowledge is lost,
mankind is lost and cannot be saved until that key is returned. Prophets sent with messages who testify to an ignorant people use signs that the Lord recognizes and authorizes, but they may not be noticed or understood by those who hear the message. Nevertheless, the testimony becomes binding when the Lord's seal is put upon it. This often involves a required sign to be given, or in other words, for hands to be stretched forth.
Monday, December 24, 2012
Misunderstandings
I received the
following comment, which I am putting up because it does a good job of illustrating a number of
misunderstandings:
Mr. Snuffer,
I am not a follower of your blog but I love some who are. When I read your
recent post, "I've been getting emails and comments asking if I'm alright.
I'm fine. When I have something to say I'll say it" I thought wow. It
feels so unkind? People have become dependent on your claims to know Heavenly
Father's will. Many have abandoned their own voice of reasoning leaning on your
daily prophesies. They no longer feel secure in their understanding of the
Gospel of Jesus Christ without your input so I question how you are okay with
dropping and then mocking those who you have called into your fold? I expect
all is not well and pray that Heavenly Father will be able to mend His
children's fearful hearts, including yours. Peace and goodwill.
This comment
contains a number of misunderstandings:It is abhorrent to me that anyone would “become dependent” on me. I’ve worked to point to the Lord, never to myself. If there are some who have “become dependent,” then there is every reason for me to withdraw to prevent that from happening. It is wrong for any person to be dependent upon another in matters of faith. We should all be dependent upon the Lord alone. As Moroni confirmed, citing Acts 3: 22-23, the only “prophet” people must hear to avoid being “destroyed” is Christ. Those who will not hear His voice will, according to Moroni, “be cut off from among the people.” (JS-H 1: 40.)
If it is true that, “Many have abandoned their own voice of reasoning leaning on your daily prophesies. They no longer feel secure in their understanding of the Gospel of Jesus Christ without your input” then the only proper response on my part is to withdraw. It is wrong of them to do this, and it is the more wrong for me to facilitate it. This idea is one I have rejected, repeatedly denounced, and consistently stated that I am unworthy of followers. It would be wrong of me to continue.
I have not intended to “mock” anyone who is seeking to know more of Christ and to understand His Gospel more clearly. I have done what I could to assist. In doing so it has been my purpose to point to Him, never to myself. I have fully recovered from the last surgery. I lift weights; I walk several miles a week, and I am in better physical condition than I have been in some time.
I have no “fold” and I am not a shepherd of anyone. Even my own children are asked to find Christ and His truth for themselves.
My “heart” is
not “fearful” of anyone, or of anything. I am at peace with God, and I hope
others will become similarly at peace with Him. I have been asked to accomplish
a number of things and I have accomplished them. Until asked to do something
further, I stand at the ready and await His counsel and guidance. In the
meantime, I serve as asked in my ward and stake, and try not to call any undue
attention to myself.
I hope that this
Christmas season will be filled with remembrance of the Lord and His great condescension
coming here to live among us. His birth was necessary to allow Him to die for
us. He entered mortality foreordained to die for our salvation. He
willingly came here, endured what was required of Him, and suffered the will of
His Father in all things, even drinking out of the bitter cup given to Him when
He begged to have it taken from Him. Bethlehem and Golgotha are linked together
by the ministry of our Lord; the one necessary for the other. I would hope also
some reflection would be given to Mary, whose soul was inevitably to be “pierced”
also as the prophet Simeon foretold to her. (Luke 2: 34-35.) Our Lord, His
Father and His mother all paid a price both to bring Him into this world and to witness His sacrifice for us.
Wednesday, December 12, 2012
CD's of Talks
I was in Benchmark Books yesterday. They told me they now have in stock CD's of all the recorded talks I've given. They asked me if I would inform blog readers. In the past, Confetti Books and on-line were the only sources to get copies. Benchmark is located at 3269 South Main Street, Suite 250 in Salt Lake City.
Tuesday, November 20, 2012
I Have No Spokesman/Spokesmen
A couple of years ago I put a post up confirming that no one speaks for me. You can read that post here.
It is still true. If I have something to say, I will say it. No one is authorized to speak on my behalf. And no one is entitled to interpret what I think, or how I view any given issue or subject. To the extent that I have a view, I will tell it.
It is still true. If I have something to say, I will say it. No one is authorized to speak on my behalf. And no one is entitled to interpret what I think, or how I view any given issue or subject. To the extent that I have a view, I will tell it.
Saturday, November 17, 2012
A parting thought
I've been getting emails and comments asking if I'm alright. I'm fine. When I have something to say I'll say it. I do have one parting thought:
In the Book of Mormon a people were "destroyed" when they lost control over their government. Their ability to preserve their own values, and choose the way they were governed was taken over by others. Most often it was from a different ethnic group, though not always. In the case of Amalackiah he was ethnically Nephite, but his values were Lamanite.
Once people were "destroyed" they were oppressed and suffered. Often they were oppressed with grievous taxes, and had religious liberties removed. Then they faced a choice: Either repent, in which case they came through the period of oppression with another chance. Or, if they were angry and rebellious, they would then be "swept away."
Being "destroyed" is not at all the same as being "swept away." It is possible for people to have been destroyed and not even realize it. But when swept away they face extinction, and cannot help but notice it.
In the Book of Mormon a people were "destroyed" when they lost control over their government. Their ability to preserve their own values, and choose the way they were governed was taken over by others. Most often it was from a different ethnic group, though not always. In the case of Amalackiah he was ethnically Nephite, but his values were Lamanite.
Once people were "destroyed" they were oppressed and suffered. Often they were oppressed with grievous taxes, and had religious liberties removed. Then they faced a choice: Either repent, in which case they came through the period of oppression with another chance. Or, if they were angry and rebellious, they would then be "swept away."
Being "destroyed" is not at all the same as being "swept away." It is possible for people to have been destroyed and not even realize it. But when swept away they face extinction, and cannot help but notice it.
Friday, November 9, 2012
144,000, part 3
One final passage of scripture seems connected to this process. A question was posed by Elias Higbee. Joseph took this question to the Lord. The question and answer is in D&C 113: 7-8:
"Questions by Elias Higbee: What is meant by the command in Isaiah, 52d chapter, 1st verse, which saith: Put on thy strength, O Zion—and what people had Isaiah reference to? He had reference to those whom God should call in the last days, who should hold the power of priesthood to bring again Zion, and the redemption of Israel; and to put on her strength is to put on the authority of the priesthood, which she, Zion, has a right to by lineage; also to return to that power which she had lost."
Although the number 144,000 is not mentioned here, this is also clearly a last-days event. The individuals involved are those who "God should call in the last days." The verses describing the 144,000 make it clear they will be called of God, and will receive sealing from the angels; as Revelation 7: 3, D&C 77: 11 and D&C 84: 42 all reference.
The "power" of the angels "over the nations of the earth" (D&C 77: 11) is needed to prevent Zion from being overrun or destroyed by the nations of the earth. These other nations, if they oppose Zion, will be destroyed. (See Daniel 2: 31-45; D&C 87: 6.) The "powers of heaven" which will hover over Zion will discourage any army from battling her. (D&C 45: 70.)
I put the term "powers of heaven" in quotes because this refers to the hosts of heaven. This is why the term "powers" and not "power" is used in D&C 121: 36. Priesthood is always a relationship between man on earth and the "powers" or hosts of heaven. These angelic or heavenly beings were those who escorted men to the first heavenly Zion (Moses 7: 27), and will do so again.
It will be the relationship between those who have been "sealed ...of our God in their foreheads" (Rev. 7: 3) and the heavenly powers or angels which grants "the power of the priesthood to bring again Zion." (D&C 113: 8.)
Notice the return of Zion is connected also with "lineage" in the answer above. Or, in other words, the bloodlines of Israel are required to be found in those who will be gathered. This has always been true of Zion. In the first Zion, the gathering of individuals was carefully assembled to bring together "a mixture of all the seed of Adam" so all the families were included. (Moses 7: 22.) There was one exception, however that bloodline was likewise preserved through Noah's son's wife. (Abr. 1: 21-23.) The Lord, therefore, took measures to keep either in Zion or on the earth a representative descendant of "all the seed of Adam."
As the revelation explains, to "put on the authority [notice here authority is singular] of the priesthood" is necessary to "bring again Zion." This is why the Lord says HE will "bring again Zion" and not men. (See Isa. 52: 8; 3 Ne. 16: 19; see also the description in Moses 7: 62 of the Lord's role in the final Zion.)
Zion is the Lord's and His name is "the King of Zion." (Moses 7: 53.)
In the answer found in D&C 113: 8 the priesthood power has been "lost" and needs to be returned. This raises the interesting question of whether this is referring to the final calling of the 144,000, or if it means the restoration with Joseph Smith. Have/will we successfully perpetuate the authority from Joseph's time until the return of Zion? (Look at D&C 86: 11.) Or will it require a new connection between man and the "powers of heaven" and a new "sealing" of men in their foreheads by the angels? Revelation 7: 3 implies this authority will be returned immediately prior to the plagues described in the next chapter. But it is up to the Holy Ghost to provide a correct interpretation of these verses. I leave that to you to receive.
The Lord appears in prophecy to claim a direct or immediate role in establishing Zion. And the verses we have considered appear to make it a project which will involve not only the Lord, but also angels and the Father. Indeed, the "powers of heaven" appear to all have some hand in bringing again Zion, do they not?
The most interesting thing to me is the symbolic nature of the number 144,000. If the Lord intends to preserve the blood of all Twelve Tribes, and there are perhaps as many as a thousand different families connected together in your own ancestors, could one man account for a thousand of these 144,000? Could his wife account for another thousand? How few individuals could be able to preserve the bloodlines of the twelve thousand families from each of the Twelve Tribes?
For those who are not included, they will nevertheless have part in the resurrection. The scriptures promise it will be "tolerable" for them. (D&C 45: 54.)
"Questions by Elias Higbee: What is meant by the command in Isaiah, 52d chapter, 1st verse, which saith: Put on thy strength, O Zion—and what people had Isaiah reference to? He had reference to those whom God should call in the last days, who should hold the power of priesthood to bring again Zion, and the redemption of Israel; and to put on her strength is to put on the authority of the priesthood, which she, Zion, has a right to by lineage; also to return to that power which she had lost."
Although the number 144,000 is not mentioned here, this is also clearly a last-days event. The individuals involved are those who "God should call in the last days." The verses describing the 144,000 make it clear they will be called of God, and will receive sealing from the angels; as Revelation 7: 3, D&C 77: 11 and D&C 84: 42 all reference.
The "power" of the angels "over the nations of the earth" (D&C 77: 11) is needed to prevent Zion from being overrun or destroyed by the nations of the earth. These other nations, if they oppose Zion, will be destroyed. (See Daniel 2: 31-45; D&C 87: 6.) The "powers of heaven" which will hover over Zion will discourage any army from battling her. (D&C 45: 70.)
I put the term "powers of heaven" in quotes because this refers to the hosts of heaven. This is why the term "powers" and not "power" is used in D&C 121: 36. Priesthood is always a relationship between man on earth and the "powers" or hosts of heaven. These angelic or heavenly beings were those who escorted men to the first heavenly Zion (Moses 7: 27), and will do so again.
It will be the relationship between those who have been "sealed ...of our God in their foreheads" (Rev. 7: 3) and the heavenly powers or angels which grants "the power of the priesthood to bring again Zion." (D&C 113: 8.)
Notice the return of Zion is connected also with "lineage" in the answer above. Or, in other words, the bloodlines of Israel are required to be found in those who will be gathered. This has always been true of Zion. In the first Zion, the gathering of individuals was carefully assembled to bring together "a mixture of all the seed of Adam" so all the families were included. (Moses 7: 22.) There was one exception, however that bloodline was likewise preserved through Noah's son's wife. (Abr. 1: 21-23.) The Lord, therefore, took measures to keep either in Zion or on the earth a representative descendant of "all the seed of Adam."
As the revelation explains, to "put on the authority [notice here authority is singular] of the priesthood" is necessary to "bring again Zion." This is why the Lord says HE will "bring again Zion" and not men. (See Isa. 52: 8; 3 Ne. 16: 19; see also the description in Moses 7: 62 of the Lord's role in the final Zion.)
Zion is the Lord's and His name is "the King of Zion." (Moses 7: 53.)
In the answer found in D&C 113: 8 the priesthood power has been "lost" and needs to be returned. This raises the interesting question of whether this is referring to the final calling of the 144,000, or if it means the restoration with Joseph Smith. Have/will we successfully perpetuate the authority from Joseph's time until the return of Zion? (Look at D&C 86: 11.) Or will it require a new connection between man and the "powers of heaven" and a new "sealing" of men in their foreheads by the angels? Revelation 7: 3 implies this authority will be returned immediately prior to the plagues described in the next chapter. But it is up to the Holy Ghost to provide a correct interpretation of these verses. I leave that to you to receive.
The Lord appears in prophecy to claim a direct or immediate role in establishing Zion. And the verses we have considered appear to make it a project which will involve not only the Lord, but also angels and the Father. Indeed, the "powers of heaven" appear to all have some hand in bringing again Zion, do they not?
The most interesting thing to me is the symbolic nature of the number 144,000. If the Lord intends to preserve the blood of all Twelve Tribes, and there are perhaps as many as a thousand different families connected together in your own ancestors, could one man account for a thousand of these 144,000? Could his wife account for another thousand? How few individuals could be able to preserve the bloodlines of the twelve thousand families from each of the Twelve Tribes?
For those who are not included, they will nevertheless have part in the resurrection. The scriptures promise it will be "tolerable" for them. (D&C 45: 54.)
Wednesday, November 7, 2012
144,000, part 2
The 144,000 are "sealed" by the "four angels" in Rev. 7: 1-3. They are "sealed" by "angels to whom is given power over the nations of the earth" in D&C 77: 11.
In the account of Revelation, they are sealed before "the earth, ...the sea, ...the trees" are "hurt" in the last days. (Rev. 7: 3.) This timing necessarily requires the "sealing" to precede great distresses which to us are still future.
-What does it mean to have an "angel to whom is given power" come and "seal the servants of our God in their foreheads?" (D&C 77: 11; Rev. 7: 3.)
-Are men, or institutions, in control of this process?
-How would you expect this to happen?
-Does the "sealing" imply some kind of ordination?
-Is this connected in any way to the "oath and covenant of the priesthood?"
On that last question, D&C 84: 33-42, is often read, explained, and taught. But a context is imposed on the words that presumes a certain meaning. What if that context is incomplete, or merely a tradition, and not what the words were meant to convey? Here are the verses with another possible context inserted into them as they proceed:
In the account of Revelation, they are sealed before "the earth, ...the sea, ...the trees" are "hurt" in the last days. (Rev. 7: 3.) This timing necessarily requires the "sealing" to precede great distresses which to us are still future.
-What does it mean to have an "angel to whom is given power" come and "seal the servants of our God in their foreheads?" (D&C 77: 11; Rev. 7: 3.)
-Are men, or institutions, in control of this process?
-How would you expect this to happen?
-Does the "sealing" imply some kind of ordination?
-Is this connected in any way to the "oath and covenant of the priesthood?"
On that last question, D&C 84: 33-42, is often read, explained, and taught. But a context is imposed on the words that presumes a certain meaning. What if that context is incomplete, or merely a tradition, and not what the words were meant to convey? Here are the verses with another possible context inserted into them as they proceed:
For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling [notice "calling" is singular], are sanctified by the Spirit unto the renewing of their bodies [here? now? in the resurrection?]. They become the sons of Moses and of Aaron [who are "sons of Levi" and associated with the Aaronic or first priesthood] and the seed of Abraham [who is the father of the righteous, and one of the "fathers in heaven" to whom we must connect or be "utterly wasted" at the Lord's return; and is associated with the second priesthood], and the church and kingdom, and the elect of God [this body of chosen individuals are a "church" and that church is confined to the "elect"]. And also all they who receive this priesthood receive me, saith the Lord [in other words, the Lord makes Himself known to them, for that is how He is "received"]; For he that receiveth my servants [who are His "servants?] receiveth me; And he that receiveth me receiveth my Father [is this what Mosiah 5: 15 is referring to when it says Christ will 'bring you to heaven, that you may have eternal life?']; And he that receiveth my Father receiveth my Father’s kingdom; therefore all that my Father hath shall be given unto him [in other words, the promise of exaltation and eternal life. Therefore, obtaining these two ordinations is directly connected with the "servants" and then the ministry of the Son, and the introduction to the Father]. And this is according to the oath and covenant which belongeth to the priesthood. Therefore, all those who receive the priesthood, receive this oath and covenant of my Father [in other words, they have knowledge from the Father that they are His, will inherit from Him all He has, and learned this as a result of the Son's ministry with them], which he cannot break, neither can it be moved. But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come [because they have knowledge obtained from the Son, and a covenant obtained from the Father, and if they turn away they must rebel against the Godhead, whom they have come to know. They become 'sons of Perdition' because this is willful and known rebellion]. And wo unto all those who come not unto this priesthood [because if you do not receive this, you do not receive the fullness of the Gospel, and you do not have knowledge that will save you] which ye have received, which I now confirm upon you who are present this day, by mine own voice out of the heavens [because the higher priesthood is only given by the "voice of God" as described in JST Gen. 14: 29: "And it was delivered unto men by the calling of his own voice" -see also JST Gen. 14: 26-29. This is why the "ordination" is confirmed by God's voice here]; and even I have given the heavenly hosts and mine angels charge concerning you [which is how the "sealing" of the 144,000 will be connected to the "angels" who have "authority" in the verses which describe these events].
I have inserted a possible new context into the words for you to consider. I would remind you, however, that scripture is not something for "private interpretation," but can only be unlocked through the Holy Ghost. (2 Peter 1: 20; see also JS-H 1: 74.) The meaning belongs to and is controlled by God.Monday, November 5, 2012
144,000
The number 144,000 appears in scriptures in a number of places. (See D&C 133: 18; 77: 11; Rev. 7: 4-8; 14: 3.) The number is associated with the last days and Christ's return. Although there are a number of myths associated with the number, the scriptures tell a specific account of these last-days people.
The number is highly symbolic. The account in Revelation makes it clear the number is associated with redeeming the Twelve Tribes of Israel from their scattered condition. When the tribes were located in their original lands in Biblical times, they intermarried. For example, the Ten Tribes of the north had been removed by Assyria 125 years before the Book of Mormon account begins. The Southern Kingdom, or Kingdom of the Jews, was where the opening of the Book of Mormon is set. The descendants of Joseph (Ephriam and Manassah) were among the Northern Kingdom. Lehi's family were descended from Manassah. (Alma 10: 3.) Today, it is unlikely any individual descended from Israel is a pure descendant.
Therefore, when Rev. 7: 5-8 attributes "twelve thousand" from each of Judah, Reuben, Gad, "Aser," Nepthalim, "Manasses," Simeon, Levi, Issachar, Zabulon, Joseph and Benjamin, once again the number is symbolic. The symmetry of the division between each tribe symbolizes the Lord's intention to treat all Israel alike because He is no respecter of persons. (See D&C 38: 26.)
So if the Lord intends to show respect to all the Tribes of Israel, then the language of Revelation 7: 5-8 demonstrates by numerical symmetry this intent. Does it mean that literally there will be "twelve thousand" from each tribe? Does it mean of those gathered the bloodlines of each tribe will be preserved? If it means the latter, then can one person have mixed blood within them from more than one tribe? Can one person have the blood of all the tribes within them?
In D&C 77: 11, the 144,000 are explained in modern revelation. They are described as follows: "We are to understand that those who are sealed are high priests, ordained unto the holy order of God, to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the Firstborn."
To understand the description it is useful to know what is meant by:
-"those sealed are high priests"
Is this the office in the church?
If not, then are they going to be among the church's priesthood?
-"ordained unto the holy order of God"
Is this the system in the church?
Will they hold "certificates of ordination" from a stake clerk?
Could it refer to the ordination described in JST Gen. 14: 28-30.
-"ordained out of every nation, kindred, tongue, and people"
Is this literal?
Does every "nation" mean the nations of the earth, or the Tribes of Israel?
Does "kindred" refer to all peoples, or those who descend from Israel's scattered bloodlines?
-"by the angels to whom is given power"
Does this refer to "ordination?"
Do angels have to ordain these chosen ones?
If the angels are to ordain them, will they be known or recognized by the church?
-"given power"
Are these the angels who ordain?
Are these the "high priests" who are ordained?
What power is given?
It is interesting the 144,000 are connected to "power" and to "angels" in this description. What do these things have to do with the end times? Why would there need to be high priests, angels and power connected to these last days events?
Is 144,000 an actual total number? Is it representative? Can one person preserve within them the bloodlines of more than one tribe? Can they also preserve the bloodlines of more than one family within the tribes? Can a much smaller group represent 144,000 family lines and fulfill the Lord's intent to keep all "twelve sons" equally represented (D&C 38: 26) in the stock of families who begin the family of Israel again at the start of the Millennium. They, like Noah's small group, will restart the human family. (Luke 17: 26; Matt. 24: 37.)
How many are really needed to fulfill the Lord's prophecies concerning the 144,000? What does the number really mean?
The number is highly symbolic. The account in Revelation makes it clear the number is associated with redeeming the Twelve Tribes of Israel from their scattered condition. When the tribes were located in their original lands in Biblical times, they intermarried. For example, the Ten Tribes of the north had been removed by Assyria 125 years before the Book of Mormon account begins. The Southern Kingdom, or Kingdom of the Jews, was where the opening of the Book of Mormon is set. The descendants of Joseph (Ephriam and Manassah) were among the Northern Kingdom. Lehi's family were descended from Manassah. (Alma 10: 3.) Today, it is unlikely any individual descended from Israel is a pure descendant.
Therefore, when Rev. 7: 5-8 attributes "twelve thousand" from each of Judah, Reuben, Gad, "Aser," Nepthalim, "Manasses," Simeon, Levi, Issachar, Zabulon, Joseph and Benjamin, once again the number is symbolic. The symmetry of the division between each tribe symbolizes the Lord's intention to treat all Israel alike because He is no respecter of persons. (See D&C 38: 26.)
So if the Lord intends to show respect to all the Tribes of Israel, then the language of Revelation 7: 5-8 demonstrates by numerical symmetry this intent. Does it mean that literally there will be "twelve thousand" from each tribe? Does it mean of those gathered the bloodlines of each tribe will be preserved? If it means the latter, then can one person have mixed blood within them from more than one tribe? Can one person have the blood of all the tribes within them?
In D&C 77: 11, the 144,000 are explained in modern revelation. They are described as follows: "We are to understand that those who are sealed are high priests, ordained unto the holy order of God, to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the Firstborn."
To understand the description it is useful to know what is meant by:
-"those sealed are high priests"
Is this the office in the church?
If not, then are they going to be among the church's priesthood?
-"ordained unto the holy order of God"
Is this the system in the church?
Will they hold "certificates of ordination" from a stake clerk?
Could it refer to the ordination described in JST Gen. 14: 28-30.
-"ordained out of every nation, kindred, tongue, and people"
Is this literal?
Does every "nation" mean the nations of the earth, or the Tribes of Israel?
Does "kindred" refer to all peoples, or those who descend from Israel's scattered bloodlines?
-"by the angels to whom is given power"
Does this refer to "ordination?"
Do angels have to ordain these chosen ones?
If the angels are to ordain them, will they be known or recognized by the church?
-"given power"
Are these the angels who ordain?
Are these the "high priests" who are ordained?
What power is given?
It is interesting the 144,000 are connected to "power" and to "angels" in this description. What do these things have to do with the end times? Why would there need to be high priests, angels and power connected to these last days events?
Is 144,000 an actual total number? Is it representative? Can one person preserve within them the bloodlines of more than one tribe? Can they also preserve the bloodlines of more than one family within the tribes? Can a much smaller group represent 144,000 family lines and fulfill the Lord's intent to keep all "twelve sons" equally represented (D&C 38: 26) in the stock of families who begin the family of Israel again at the start of the Millennium. They, like Noah's small group, will restart the human family. (Luke 17: 26; Matt. 24: 37.)
How many are really needed to fulfill the Lord's prophecies concerning the 144,000? What does the number really mean?
Friday, November 2, 2012
Accountability
All of us are accountable before God for our own sins. (D&C 101: 78.) No one can escape responsibility based on their willful ignorance. If you have the scriptures, you know you cannot be saved in ignorance. (D&C 131: 6.) You also have been warned that the scriptures have information which is able to teach you about salvation. (2 Tim. 3: 15.) You also have the Lord's warning to search into the scriptures if you expect eternal life. (John 5: 39.) When this is before you, it is impossible to sin ignorantly, even if you are ignorant as a result of your own neglect. (3 Ne. 6: 18.)
Wednesday, October 31, 2012
D&C 90: 2
I received an email asking about the meaning of D&C 90: 2. Here's my response:
This verse, like most scripture, is deliberately unclear. This is why the first topic in the fireside was the Holy Ghost and its relationship to both gifts of the spirit and understanding the "mysteries" of God. (See JS-H 1: 74.) The Holy Ghost inspired the text (conveying the words of Christ directly to Joseph; see D&C 90: 1). Therefore, having the Holy Ghost is required to understand the meaning of the text. (2 Peter 1: 20-21.)
The verse says: "Therefore, thou art blessed from henceforth that bear the keys of the kingdom given unto you; which kingdom is coming forth for the last time." (D&C 90: 2.)
Ask yourself these questions:
-Who is "thou"? Is it Joseph Smith or some collective group or successors?
-Who "bears the keys of the kingdom" in the verse? In 1833, was that Joseph Smith? Or was it some group? Was it his successors?
-Who had the "keys of the kingdom given unto [them]"? In 1833, was that Joseph Smith, or was it someone else? Did it include a group? Successors, too?
-What does "for the last time" mean? Does it mean it will never, ever happen again? Or does it mean the "latest" or "most current"?
There are a few verses after this one that will help with some of these questions. For example, verse 3 seems to identify Joseph Smith: "Verily I say unto you, the keys of this kingdom shall never be taken from you, while thou art in the world, neither in the world to come[.]" (D&C 90: 3.) This seems to be singular. It is addressed to Joseph. But you must decide if it is him, or if it means anyone in the church leadership, then and now. The Holy Ghost should assist you in reaching the right conclusion.
It adds in verse 4: "Nevertheless, through you shall the oracles be given to another, yea, even unto the church." (D&C 90: 4.) This seems to make it clear that the "you" and the "thou" referred to earlier was Joseph Smith. But it then raises other questions:
-What are "the oracles"? Are these the revelations (i.e., sections of the D&C, parts of the Pearl of Great Price, etc.)?
-Are "the oracles" a power or gift of the Spirit?
-If some power or gift, when? To whom? Was it fulfilled in Hyrum? (See D&C 124: 123-124.)
-Was it fulfilled in the Council of Fifty when Joseph gave "the keys of the kingdom" to them, establishing the right to create a kingdom to overtake all other governments and grind all competing governments on the earth to dust in fulfillment of Daniel 2: 36-44.
On the question of "the last time," verse 5 helps with the meaning:
"And all they who receive the oracles of God, let them beware how they hold them least they are accounted as a light thing, and are brought under condemnation thereby, and stumble and fall when the storms descend, and the winds blow, and the rains descend, and beat upon their house." (D&C 90: 5.) If we can "stumble and fall," it suggests we can lose what we were given. If we can lose it, then it can be returned. That would mean "last time" in verse 2 is referring to the "latest," much like D&C 76: 22, where "last of all" means the "most current" or the "latest" testimony. It doesn't mean that there will never be another person with a testimony of Christ.
The verse also makes it clear that everyone (including Joseph and his peers/successors) can "stumble and fall" if they treat the "oracles" lightly. To "stumble" is one thing. But to "fall" suggests departing from the way and losing what was given. This returns us to "the oracles" and the meaning of that term:
-Are they the revelations/Book of Mormon? (See D&C 84: 54-57.)
-Is it some ordination or gift?
-If a gift or power, and if it is possible to "fall" from it, then what does that imply?
You decide by the Holy Ghost what verse 2 means. I believe it means that Joseph Smith was blessed and he held keys which would never be taken from him, even if he died. That his possession of those keys allowed him to be regarded as a member of God's kingdom. He was the latest person, or only one living in 1833 to be regarded as a full member of that kingdom. But you should prayerfully decide what it means for yourself.
This verse, like most scripture, is deliberately unclear. This is why the first topic in the fireside was the Holy Ghost and its relationship to both gifts of the spirit and understanding the "mysteries" of God. (See JS-H 1: 74.) The Holy Ghost inspired the text (conveying the words of Christ directly to Joseph; see D&C 90: 1). Therefore, having the Holy Ghost is required to understand the meaning of the text. (2 Peter 1: 20-21.)
The verse says: "Therefore, thou art blessed from henceforth that bear the keys of the kingdom given unto you; which kingdom is coming forth for the last time." (D&C 90: 2.)
Ask yourself these questions:
-Who is "thou"? Is it Joseph Smith or some collective group or successors?
-Who "bears the keys of the kingdom" in the verse? In 1833, was that Joseph Smith? Or was it some group? Was it his successors?
-Who had the "keys of the kingdom given unto [them]"? In 1833, was that Joseph Smith, or was it someone else? Did it include a group? Successors, too?
-What does "for the last time" mean? Does it mean it will never, ever happen again? Or does it mean the "latest" or "most current"?
There are a few verses after this one that will help with some of these questions. For example, verse 3 seems to identify Joseph Smith: "Verily I say unto you, the keys of this kingdom shall never be taken from you, while thou art in the world, neither in the world to come[.]" (D&C 90: 3.) This seems to be singular. It is addressed to Joseph. But you must decide if it is him, or if it means anyone in the church leadership, then and now. The Holy Ghost should assist you in reaching the right conclusion.
It adds in verse 4: "Nevertheless, through you shall the oracles be given to another, yea, even unto the church." (D&C 90: 4.) This seems to make it clear that the "you" and the "thou" referred to earlier was Joseph Smith. But it then raises other questions:
-What are "the oracles"? Are these the revelations (i.e., sections of the D&C, parts of the Pearl of Great Price, etc.)?
-Are "the oracles" a power or gift of the Spirit?
-If some power or gift, when? To whom? Was it fulfilled in Hyrum? (See D&C 124: 123-124.)
-Was it fulfilled in the Council of Fifty when Joseph gave "the keys of the kingdom" to them, establishing the right to create a kingdom to overtake all other governments and grind all competing governments on the earth to dust in fulfillment of Daniel 2: 36-44.
On the question of "the last time," verse 5 helps with the meaning:
"And all they who receive the oracles of God, let them beware how they hold them least they are accounted as a light thing, and are brought under condemnation thereby, and stumble and fall when the storms descend, and the winds blow, and the rains descend, and beat upon their house." (D&C 90: 5.) If we can "stumble and fall," it suggests we can lose what we were given. If we can lose it, then it can be returned. That would mean "last time" in verse 2 is referring to the "latest," much like D&C 76: 22, where "last of all" means the "most current" or the "latest" testimony. It doesn't mean that there will never be another person with a testimony of Christ.
The verse also makes it clear that everyone (including Joseph and his peers/successors) can "stumble and fall" if they treat the "oracles" lightly. To "stumble" is one thing. But to "fall" suggests departing from the way and losing what was given. This returns us to "the oracles" and the meaning of that term:
-Are they the revelations/Book of Mormon? (See D&C 84: 54-57.)
-Is it some ordination or gift?
-If a gift or power, and if it is possible to "fall" from it, then what does that imply?
You decide by the Holy Ghost what verse 2 means. I believe it means that Joseph Smith was blessed and he held keys which would never be taken from him, even if he died. That his possession of those keys allowed him to be regarded as a member of God's kingdom. He was the latest person, or only one living in 1833 to be regarded as a full member of that kingdom. But you should prayerfully decide what it means for yourself.
Tuesday, October 30, 2012
Monday, October 29, 2012
Parable
I saw a great mountain, and upon the top thereof was the glory of the fathers. To reach the top, all were required to enter through a narrow pass. In the pass was a great beast, cruel and pitiless.
The Lord brought people whom he had chosen to the mouth of the pass, and there He told them to wait for him, and He went away. The people did not wait for Him, but began to move forward into the narrow pass. The beast killed some and injured others, and none were able to pass through.
After great losses, many deaths and terrible suffering, the people chosen by the Lord withdrew and departed from the mountain. After four and five generations, the Lord again brought some few back to the pass and again told them to stay at the mouth of the pass and wait on Him. But again there were those who tired of waiting, for they could see in the distance the glory of the fathers, and they desired to be there. These, being overtaken by their zeal, did not wait, but moved into the pass where again the beast killed or hurt them.
Among those who waited, however, was a man who knelt and prayed, and waited patiently for his Lord. After a great time, the Lord came to this man and took him by the hand, and led him into the pass where the great beast guarded the way. As the Lord led, however, the beast was ever occupied with attacking others, and therefore its back was turned to the Lord and the man. And so they passed by unnoticed, safely to the top. The Lord sent the man to the fathers, who when they saw the man inquired of him, "How came you to be here and yet mortal; the last who came here were brothers who had been slain, and you are yet alive?" And the man answered: "I waited on the Lord and He brought me here safely."
The Lord brought people whom he had chosen to the mouth of the pass, and there He told them to wait for him, and He went away. The people did not wait for Him, but began to move forward into the narrow pass. The beast killed some and injured others, and none were able to pass through.
After great losses, many deaths and terrible suffering, the people chosen by the Lord withdrew and departed from the mountain. After four and five generations, the Lord again brought some few back to the pass and again told them to stay at the mouth of the pass and wait on Him. But again there were those who tired of waiting, for they could see in the distance the glory of the fathers, and they desired to be there. These, being overtaken by their zeal, did not wait, but moved into the pass where again the beast killed or hurt them.
Among those who waited, however, was a man who knelt and prayed, and waited patiently for his Lord. After a great time, the Lord came to this man and took him by the hand, and led him into the pass where the great beast guarded the way. As the Lord led, however, the beast was ever occupied with attacking others, and therefore its back was turned to the Lord and the man. And so they passed by unnoticed, safely to the top. The Lord sent the man to the fathers, who when they saw the man inquired of him, "How came you to be here and yet mortal; the last who came here were brothers who had been slain, and you are yet alive?" And the man answered: "I waited on the Lord and He brought me here safely."
Friday, October 26, 2012
Scriptures, 4
"I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life[.]" (Mosiah 5: 15.)
"Behold, I am the Lord God Almighty, and Endless is my name; for I am without beginning of days or end of years; and is not this endless? And, behold, thou art my son; wherefore look and I will show thee the workmanship of mine hands[.]" (Moses 1: 3-4.)
"And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou has sent." (John 17: 3.)
"[T]he Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you." (Ether 3: 13.)
"Behold, I am the Lord God Almighty, and Endless is my name; for I am without beginning of days or end of years; and is not this endless? And, behold, thou art my son; wherefore look and I will show thee the workmanship of mine hands[.]" (Moses 1: 3-4.)
"And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou has sent." (John 17: 3.)
"[T]he Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you." (Ether 3: 13.)
Thursday, October 25, 2012
Fireside October 28th
Sunday, October 28th, at 7:00 p.m. there will be a fireside, open to the public. Below are the details for those interested in attending:
Weber State University
Shepherd Union Building
Ballrooms A, B, & C Third Floor
On a WSU map, building #36
There are elevators up to the third floor. Since it is Sunday, all parking is free.
The doors will open at 6:00 p.m. There will be some prelude music beginning at approximately 6:30 p.m.
Shepherd Union Building
Ballrooms A, B, & C Third Floor
On a WSU map, building #36
There are elevators up to the third floor. Since it is Sunday, all parking is free.
The doors will open at 6:00 p.m. There will be some prelude music beginning at approximately 6:30 p.m.
The fireside will touch upon the temple and the promise of a future Zion.
This is free to the public and anyone who is interested may attend.
This is free to the public and anyone who is interested may attend.
Wednesday, October 24, 2012
Scriptures, 3
"I will not leave you comfortless: I will come to you." (John 14: 18.)
"If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." (John 14: 23.)
"John 14: 23 - The appearing of the Father and Son, in that verse, is a personal appearance; and the idea that the Father and Son dwell in a man's heart is an old sectarian notion, and is false." (D&C 130: 3.)
"If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." (John 14: 23.)
"John 14: 23 - The appearing of the Father and Son, in that verse, is a personal appearance; and the idea that the Father and Son dwell in a man's heart is an old sectarian notion, and is false." (D&C 130: 3.)
Tuesday, October 23, 2012
Scriptures, 2
"[T]hey are only to be seen and understood by the power of the Holy Spirit, which God bestows on those who love him, and purify themselves before him; To whom he grants this privilege of seeing and knowing for themselves; That through the power and manifestation of the Spirit, while in the flesh, they may be able to bear his presence in the world of glory." (D&C 76: 116-117.)
"And it shall come to pass, that if the Gentiles shall hearken unto the Lamb of God in that day that he shall manifest himself unto them in word, and also in power, in very deed, unto the taking away of their stumbling blocks." (1 Ne. 14: 1.)
"And it shall come to pass, that if the Gentiles shall hearken unto the Lamb of God in that day that he shall manifest himself unto them in word, and also in power, in very deed, unto the taking away of their stumbling blocks." (1 Ne. 14: 1.)
Monday, October 22, 2012
Scriptures
"[F]or ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people." (2 Cor. 6: 16.)
"I am Jesus Christ, the Son of God; wherefore, gird up your loins and I will suddenly come to my temple." (D&C 36: 8; see also D&C 133: 2-3, 3 Ne. 24: 1.)
"Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am." (D&C 93: 1.)
"I am Jesus Christ, the Son of God; wherefore, gird up your loins and I will suddenly come to my temple." (D&C 36: 8; see also D&C 133: 2-3, 3 Ne. 24: 1.)
"Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am." (D&C 93: 1.)
Friday, October 19, 2012
Churches Built By Men, Conclusion
Nephi has a great deal more to say. You should look at the balance of what he foretells of our day.
Nephi pronounces "Wo" upon those in our day who "turn aside the just for a thing of naught, and say it is of no worth." (2 Ne. 28: 16.) What does this mean?
-Who are "the just" about whom he writes?
-What does it mean to be "justified" before God?
-Does this status come with an office?
-Is being justified before God a position to be called to in an organization?
-Does God determine who is "just" before Him?
-How would you know if someone is "just" or not?
-If someone is "just" and you discard them, are you treating them as "a thing of naught?"
-What does it mean to treat the just as "naught?"
-Why is it wrong to say the "just" are "of no worth?"
-How would you change that and treat the just as having worth?
What Nephi says will ultimately provoke the Lord's wrath. "For the day shall come that the Lord God will speedily visit the inhabitants of the earth; and in that day that they are fully ripe in iniquity they shall perish." (2 Ne. 28: 16.) What is this referring to?
-What is the relationship between treating the "just" as "a thing of naught" and the Lord's wrath?
-What is the relationship between treating the "just" as having "no worth" and becoming "ripe in iniquity?"
-Why are these associated in Nephi's prophecy?
-Can I trust an organization to sort out the "just", identify and uphold them?
-Can I ignore the Spirit when it comes to these issues?
-How can you become "fully ripe" in iniquity as a result of how you react to the "just?"
Nephi does write some very provocative prophecies about us, but they don't seem to provoke us into thought or repentance. We seem content to eat, drink and be merry, trusting that the Lord will merely inflict a few stripes on us if we err; because after all, there is no hell. (2 Ne. 28: 8.) We have little interest in recognizing "the just" much less becoming justified before God. And being sanctified before Him is not discussed or understood any longer.
Nephi is among the most important voices for our day.
Nephi pronounces "Wo" upon those in our day who "turn aside the just for a thing of naught, and say it is of no worth." (2 Ne. 28: 16.) What does this mean?
-Who are "the just" about whom he writes?
-What does it mean to be "justified" before God?
-Does this status come with an office?
-Is being justified before God a position to be called to in an organization?
-Does God determine who is "just" before Him?
-How would you know if someone is "just" or not?
-If someone is "just" and you discard them, are you treating them as "a thing of naught?"
-What does it mean to treat the just as "naught?"
-Why is it wrong to say the "just" are "of no worth?"
-How would you change that and treat the just as having worth?
What Nephi says will ultimately provoke the Lord's wrath. "For the day shall come that the Lord God will speedily visit the inhabitants of the earth; and in that day that they are fully ripe in iniquity they shall perish." (2 Ne. 28: 16.) What is this referring to?
-What is the relationship between treating the "just" as "a thing of naught" and the Lord's wrath?
-What is the relationship between treating the "just" as having "no worth" and becoming "ripe in iniquity?"
-Why are these associated in Nephi's prophecy?
-Can I trust an organization to sort out the "just", identify and uphold them?
-Can I ignore the Spirit when it comes to these issues?
-How can you become "fully ripe" in iniquity as a result of how you react to the "just?"
Nephi does write some very provocative prophecies about us, but they don't seem to provoke us into thought or repentance. We seem content to eat, drink and be merry, trusting that the Lord will merely inflict a few stripes on us if we err; because after all, there is no hell. (2 Ne. 28: 8.) We have little interest in recognizing "the just" much less becoming justified before God. And being sanctified before Him is not discussed or understood any longer.
Nephi is among the most important voices for our day.
Thursday, October 18, 2012
Churches Built By Men, Part 7
Nephi gives a list of destructive qualities. The list is qualified by what these traits do to men: It makes them prideful. They are "puffed up in the pride of their hearts." (2 Ne. 28: 15.) Therefore, as you read the list keep in mind this corrosive pride as part of Nephi's warning.
The list includes:
-the wise
-the learned
-the rich. (2 Ne. 28: 15.)
It is possible to be all of these, and not be prideful. But if that is the case, then the wisdom, learning and riches of such an individual are used to elevate and serve others. They become advantages in helping the poor, the hungry, the naked and the infirm. In such cases the wisdom, learning and wealth do not become something that defines the individual. Instead, they become the tools of empathy and compassion.
In addition to the proud, Nephi adds another category, "all those who preach false doctrines." (2 Ne. 28: 15.) When it comes to corrupting the doctrine, pride is irrelevant. A person can be sincere, honest and devout, but if they preach false doctrine, Nephi condemns them. There is simply no excuse to justify preaching what is untrue or incomplete. Those doctrines will lead others to hell. Therefore, they are false ministers in the service of darkness.
There is a phrase that follows hard on preaching false doctrines. It is "all those who commit whoredoms." (2 Ne. 28: 15.) If read together, the result is this: "all those who preach false doctrines, and all those who commit whoredoms." This may be a single thought, or a single description. Because to leave the Lord and follow after another false source for salvation - a false god - is often described as "committing whoredoms." If this is Nephi's intent, then the preacher of false doctrine is condemned because they are leading others away from God.
Nephi is clear about the fate of the preachers who preach false or incomplete doctrine and lead others away from God, "wo, wo, wo be unto them." A three-fold condemnation. They could not be saved because of their false teaching. This condemnation is not Nephi's. He attributes it directly to God: "wo, wo, wo be unto them, saith the Lord God Almighty." (2 Ne. 28: 15.) This three-part name of God mirrors the three-fold condemnation, and it is the Lord who is speaking.
"For they shall be thrust down to hell!" (2 Ne. 28: 14.)
Be careful what you preach. If you do not fully understand the Gospel of Christ, then you take a fearful responsibility upon yourself when you pretend to tell the truth. (See D&C 11: 21-22.)
The list includes:
-the wise
-the learned
-the rich. (2 Ne. 28: 15.)
It is possible to be all of these, and not be prideful. But if that is the case, then the wisdom, learning and riches of such an individual are used to elevate and serve others. They become advantages in helping the poor, the hungry, the naked and the infirm. In such cases the wisdom, learning and wealth do not become something that defines the individual. Instead, they become the tools of empathy and compassion.
In addition to the proud, Nephi adds another category, "all those who preach false doctrines." (2 Ne. 28: 15.) When it comes to corrupting the doctrine, pride is irrelevant. A person can be sincere, honest and devout, but if they preach false doctrine, Nephi condemns them. There is simply no excuse to justify preaching what is untrue or incomplete. Those doctrines will lead others to hell. Therefore, they are false ministers in the service of darkness.
There is a phrase that follows hard on preaching false doctrines. It is "all those who commit whoredoms." (2 Ne. 28: 15.) If read together, the result is this: "all those who preach false doctrines, and all those who commit whoredoms." This may be a single thought, or a single description. Because to leave the Lord and follow after another false source for salvation - a false god - is often described as "committing whoredoms." If this is Nephi's intent, then the preacher of false doctrine is condemned because they are leading others away from God.
Nephi is clear about the fate of the preachers who preach false or incomplete doctrine and lead others away from God, "wo, wo, wo be unto them." A three-fold condemnation. They could not be saved because of their false teaching. This condemnation is not Nephi's. He attributes it directly to God: "wo, wo, wo be unto them, saith the Lord God Almighty." (2 Ne. 28: 15.) This three-part name of God mirrors the three-fold condemnation, and it is the Lord who is speaking.
"For they shall be thrust down to hell!" (2 Ne. 28: 14.)
Be careful what you preach. If you do not fully understand the Gospel of Christ, then you take a fearful responsibility upon yourself when you pretend to tell the truth. (See D&C 11: 21-22.)
Wednesday, October 17, 2012
Churches Built By Men, Part 6
Nephi makes a distinction between the institutions or churches of our day, and individuals. As to the institutions he declares: "They wear stiff necks and high heads; yea, and because of pride, and wickedness, and abominations, and whoredoms, they have all gone astray..." (2 Ne. 28: 14.)
I think it is possible for an institution to be different from its members. I think it is possible for a "committee" to have a different mind, or intent, or constitution from the individuals who comprise the committee. In a graduate leadership course I teach in an MBA program, we examine the difference between individual behavior and group behavior. There are a lot of studies done on this topic. My view is that it is entirely possible for a group to make a decision that no single individual in the group would make on their own. It is the "group's" decision, and does not comprise the individual thinking or mind of any of those who contributed to the outcome. Compromises, insecurities, give and take, fatigue, and conflict avoidance result in a lot of group decisions being far from what any of the participants want.
So when the institutions are condemned, I do not think that means Nephi is damning all those involved in leading. Despite this, Nephi continues: "they have all gone astray save it be a few, who are the humble followers of Christ..." (2 Ne. 28: 14.)
This remark makes it clear that the institutions contain humble followers of Christ. In other words, even if things are off track, people can remain on track. The challenge is always individual. It is up to each of us to focus on and be faithful to Christ. He is the Redeemer, and it is Him alone to whom we must look for our salvation.
That having been said, Nephi adds, "nevertheless, they are led, that in many instances they do err because they are taught by the precepts of men." (2 Ne. 28: 14.) Even humble followers of Christ are "taught by the precepts of men" in our day. This causes them to "err" "in many instances." Meaning that our doctrine is poorly and inadequately taught.
So what is the cure? The Book of Mormon, of course. (D&C 84: 54-57.) This is how the "humble followers of Christ" can take in pure doctrine, uncorrupted by "the precepts of men" and find their way back to repentance. It is a lifeline extended to us by prophets who wrote for our day. They wrote as solitary individuals, not as members of a committee. They held no institutional positions, office or connections pulling them in one direction or another. They wrote as the Spirit led them and as the Lord directed them. And they wrote for us.
Nephi was one of them. And he cared deeply about us to have provided this counsel and warning to us. I think it ought to be taken very seriously. Our eternity will be affected by how we apply his writings.
I think it is possible for an institution to be different from its members. I think it is possible for a "committee" to have a different mind, or intent, or constitution from the individuals who comprise the committee. In a graduate leadership course I teach in an MBA program, we examine the difference between individual behavior and group behavior. There are a lot of studies done on this topic. My view is that it is entirely possible for a group to make a decision that no single individual in the group would make on their own. It is the "group's" decision, and does not comprise the individual thinking or mind of any of those who contributed to the outcome. Compromises, insecurities, give and take, fatigue, and conflict avoidance result in a lot of group decisions being far from what any of the participants want.
So when the institutions are condemned, I do not think that means Nephi is damning all those involved in leading. Despite this, Nephi continues: "they have all gone astray save it be a few, who are the humble followers of Christ..." (2 Ne. 28: 14.)
This remark makes it clear that the institutions contain humble followers of Christ. In other words, even if things are off track, people can remain on track. The challenge is always individual. It is up to each of us to focus on and be faithful to Christ. He is the Redeemer, and it is Him alone to whom we must look for our salvation.
That having been said, Nephi adds, "nevertheless, they are led, that in many instances they do err because they are taught by the precepts of men." (2 Ne. 28: 14.) Even humble followers of Christ are "taught by the precepts of men" in our day. This causes them to "err" "in many instances." Meaning that our doctrine is poorly and inadequately taught.
So what is the cure? The Book of Mormon, of course. (D&C 84: 54-57.) This is how the "humble followers of Christ" can take in pure doctrine, uncorrupted by "the precepts of men" and find their way back to repentance. It is a lifeline extended to us by prophets who wrote for our day. They wrote as solitary individuals, not as members of a committee. They held no institutional positions, office or connections pulling them in one direction or another. They wrote as the Spirit led them and as the Lord directed them. And they wrote for us.
Nephi was one of them. And he cared deeply about us to have provided this counsel and warning to us. I think it ought to be taken very seriously. Our eternity will be affected by how we apply his writings.
Tuesday, October 16, 2012
Churches Built By Men, Part 5
Nephi equates "robbing the poor" with misuse of wealth. Given the obligation to care for the poor, and the ultimate responsibility to have all things in common, misuse of wealth constitutes an abuse of the poor in Nephi's warning.
I've considered the responsibility to build and maintain temples, and how the construction of temples has always meant the finest workmanship and materials as an offering to the Lord. It is His house after all. Therefore, I do not think the warning of Nephi has anything to do with construction of temples.
Nephi says we will "rob the poor because of their fine sanctuaries." (2 Ne. 28: 13.) If this has nothing to do with the temples, then to what is Nephi referring?
I have wondered about the City Creek project. Considering the retail portion alone, the funds used to develop the project could have funded approximately 90 temples (assuming an average cost of $30 million per temple). If you consider the office, condominium and remainder of the project, there could have been 150 temples built. The condominiums at City Creek include many priced in excess of $1 million. I "shopped" for a condo there. I found I could not afford one which would meet my needs, and if I bought what I could afford it would not be adequate. The development does indeed contain fine sanctuaries, and does bring an upscale venue to downtown Salt Lake.
Nephi does not confine his warning to us just to sanctuaries. He continues to condemn us because we "rob the poor because of their fine clothing." (2 Ne. 28: 13.) Meaning that if we cover ourselves with unnecessary expenses, we leave nothing to give to provide the poor with clothing. Our wealth is of value when we clothe the naked and feed the hungry, but of no value when we consume it for our own pleasure. (Jacob 2: 19.)
Nephi also draws the same conclusion from our attitudes and demeanor. We "persecute the meek and the poor in heart, because in their pride they are puffed up." (2 Ne. 28: 13.) Our pride alone "persecutes" the meek. Instead of fellowshipping them in meekness, we "persecute" them by our arrogance.
This standard is designed to change society. It is designed to elevate us to another level in which we are closer to God. If we heeded Nephi's warnings, we would become more unified and more equal in earthly things. If we did that, there would be abundant manifestations of the Spirit, which are presently withheld. (D&C 70: 14.)
I think Nephi understood the doctrine better than do we.
I've considered the responsibility to build and maintain temples, and how the construction of temples has always meant the finest workmanship and materials as an offering to the Lord. It is His house after all. Therefore, I do not think the warning of Nephi has anything to do with construction of temples.
Nephi says we will "rob the poor because of their fine sanctuaries." (2 Ne. 28: 13.) If this has nothing to do with the temples, then to what is Nephi referring?
I have wondered about the City Creek project. Considering the retail portion alone, the funds used to develop the project could have funded approximately 90 temples (assuming an average cost of $30 million per temple). If you consider the office, condominium and remainder of the project, there could have been 150 temples built. The condominiums at City Creek include many priced in excess of $1 million. I "shopped" for a condo there. I found I could not afford one which would meet my needs, and if I bought what I could afford it would not be adequate. The development does indeed contain fine sanctuaries, and does bring an upscale venue to downtown Salt Lake.
Nephi does not confine his warning to us just to sanctuaries. He continues to condemn us because we "rob the poor because of their fine clothing." (2 Ne. 28: 13.) Meaning that if we cover ourselves with unnecessary expenses, we leave nothing to give to provide the poor with clothing. Our wealth is of value when we clothe the naked and feed the hungry, but of no value when we consume it for our own pleasure. (Jacob 2: 19.)
Nephi also draws the same conclusion from our attitudes and demeanor. We "persecute the meek and the poor in heart, because in their pride they are puffed up." (2 Ne. 28: 13.) Our pride alone "persecutes" the meek. Instead of fellowshipping them in meekness, we "persecute" them by our arrogance.
This standard is designed to change society. It is designed to elevate us to another level in which we are closer to God. If we heeded Nephi's warnings, we would become more unified and more equal in earthly things. If we did that, there would be abundant manifestations of the Spirit, which are presently withheld. (D&C 70: 14.)
I think Nephi understood the doctrine better than do we.
Monday, October 15, 2012
Churches Built By Men, Part 4
Nephi allows for no exception to the problems facing latter-day churches. He writes they have "all gone out of the way; they have become corrupted." (2 Ne. 28: 11.) This presents a dilemma for me. I believe the church I belong to was established by the Lord. I also believe:
-The Lord gave my church (The Church of Jesus Christ of Latter-day Saints) a commission to baptize.
-Also a commission to lay on hands for the Gift of the Holy Ghost.
-Also a commission to bless the sacrament.
-Also a commission to preach, teach, exhort, expound and spread the Gospel of Christ to all the world.
If what I believe is true (and I think it is), then how can Nephi's all inclusive condemnation of "all" the latter-day churches be reconciled with Nephi's criticism?
It seems to me that being "chosen" by the Lord has never, in any past dispensation among any past group of believers, had the effect of removing all errors from those who were "chosen." Nor has it prevented them from falling into error. No matter the relationship between people and God, they have always remained free to choose. For the most part, that freedom has resulted in drifting from the truth, and the need to be reminded and called back. Or, in other words, the need for repentance.
Nephi's message is his call to us to repent. It is his reminder of the errors which will or have crept into every church, including my own. Therefore, his message is as relevant to me, as a Latter-day Saint, as it is to any other person belonging to any other faith. Perhaps it is even more relevant to me because I actually believe in the Book of Mormon, whereas other faiths do not.
Look at Nephi's explanation for why all churches have become corrupted: (And I would add, being "corrupted" is not the same thing as being utterly corrupt.)
-There is too much "pride."
-There are "false teachers" who do not teach the truth.
-There are "false doctrines" which differ from what the Lord taught to save us.
-The churches are "lifted up" and "because of pride they are puffed up." (2 Ne. 28: 12.)
Now Nephi can warn us all because he was shown us in vision and wrote scripture to caution and guide us. But I, on the other hand, can only take his instruction and examine myself. Am I caught up in these problems? Do I search for the doctrine of Christ? Can I detect false teachings? Am I willing to be stripped of pride? In other words, do I take Nephi seriously enough to examine my own beliefs and conduct?
The teachings of Nephi are challenging. But they have the power to rescue us if we will let them.
-The Lord gave my church (The Church of Jesus Christ of Latter-day Saints) a commission to baptize.
-Also a commission to lay on hands for the Gift of the Holy Ghost.
-Also a commission to bless the sacrament.
-Also a commission to preach, teach, exhort, expound and spread the Gospel of Christ to all the world.
If what I believe is true (and I think it is), then how can Nephi's all inclusive condemnation of "all" the latter-day churches be reconciled with Nephi's criticism?
It seems to me that being "chosen" by the Lord has never, in any past dispensation among any past group of believers, had the effect of removing all errors from those who were "chosen." Nor has it prevented them from falling into error. No matter the relationship between people and God, they have always remained free to choose. For the most part, that freedom has resulted in drifting from the truth, and the need to be reminded and called back. Or, in other words, the need for repentance.
Nephi's message is his call to us to repent. It is his reminder of the errors which will or have crept into every church, including my own. Therefore, his message is as relevant to me, as a Latter-day Saint, as it is to any other person belonging to any other faith. Perhaps it is even more relevant to me because I actually believe in the Book of Mormon, whereas other faiths do not.
Look at Nephi's explanation for why all churches have become corrupted: (And I would add, being "corrupted" is not the same thing as being utterly corrupt.)
-There is too much "pride."
-There are "false teachers" who do not teach the truth.
-There are "false doctrines" which differ from what the Lord taught to save us.
-The churches are "lifted up" and "because of pride they are puffed up." (2 Ne. 28: 12.)
Now Nephi can warn us all because he was shown us in vision and wrote scripture to caution and guide us. But I, on the other hand, can only take his instruction and examine myself. Am I caught up in these problems? Do I search for the doctrine of Christ? Can I detect false teachings? Am I willing to be stripped of pride? In other words, do I take Nephi seriously enough to examine my own beliefs and conduct?
The teachings of Nephi are challenging. But they have the power to rescue us if we will let them.
Sunday, October 14, 2012
Logan Meeting
On Sunday, October 28th at 7:00 p.m. there will be a meeting in Logan, Utah at which Elder David S. Baxter, First Quorum of the Seventy and Elder Thomas M. Cherrington, Area Seventy will be speaking to the Youth and Youth Leaders. It will be held at The Spectrum on the Utah State University campus. I would encourage all those who are in these groups to attend this meeting.
Friday, October 12, 2012
Churches Built By Men, Part 3
Nephi explains these latter-day false churches accomplish the opposite of Zion. In Zion everyone is to become "one." Zion is unified in purpose and in heart. In these false churches people become competitive with one another. This leads to dishonesty between them.
"[L]ie a little, take advantage of one because of his words, dig a pit for thy neighbor" is the operating standard of conduct. (2 Ne. 28: 8.) This is believed to be harmless. (Id.) And if you die in this fractious and competitive condition, then all will be well with you. If God is offended by it all, then you will be chastised, but "at last we shall be saved in the kingdom of God." (2 Ne. 28: 8.) The idea of punishment and damnation is not to be taken seriously. It is as if everyone will enjoy a position of glory, no matter their conduct. Therefore, we should enjoy our lives and not take too seriously any need to change.
Conspicuously absent from these false teachings is any need to repent. Repentance is not even part of the latter-day religious agenda. But, then again, since everyone will fare well in God's judgment, there really is no need for it under this religious system.
According to Nephi, this is the widespread doctrine of the latter-days. But these teachings are "false and vain and foolish." (2 Ne. 28: 9.) Nephi notes that the only effect this gives to mankind is to make us "puffed up in [our] hearts." (Id.) The vanity of it all is intoxicating. We get to wallow in our pride. After all, we are saved and highly favored.
If we are honest with ourselves, this assessment of the latter-days seems uncomfortably accurate.
"[L]ie a little, take advantage of one because of his words, dig a pit for thy neighbor" is the operating standard of conduct. (2 Ne. 28: 8.) This is believed to be harmless. (Id.) And if you die in this fractious and competitive condition, then all will be well with you. If God is offended by it all, then you will be chastised, but "at last we shall be saved in the kingdom of God." (2 Ne. 28: 8.) The idea of punishment and damnation is not to be taken seriously. It is as if everyone will enjoy a position of glory, no matter their conduct. Therefore, we should enjoy our lives and not take too seriously any need to change.
Conspicuously absent from these false teachings is any need to repent. Repentance is not even part of the latter-day religious agenda. But, then again, since everyone will fare well in God's judgment, there really is no need for it under this religious system.
According to Nephi, this is the widespread doctrine of the latter-days. But these teachings are "false and vain and foolish." (2 Ne. 28: 9.) Nephi notes that the only effect this gives to mankind is to make us "puffed up in [our] hearts." (Id.) The vanity of it all is intoxicating. We get to wallow in our pride. After all, we are saved and highly favored.
If we are honest with ourselves, this assessment of the latter-days seems uncomfortably accurate.
Thursday, October 11, 2012
Churches Built By Men, Part 2
Following hard on the idea that God has given His power to men is the necessary corollary precept that there are no longer miracles. (2 Ne. 28: 6.) Because the claim by men that they have been given God's power and authority is false, there can be no miracles. This requires the additional doctrine that miracles have ceased.
This false doctrine is also later addressed by Moroni. He bluntly informs us that "if these things have ceased (miracles, visits by angels, etc.), then has faith ceased also; and awful is the state of man, for they are as though there had been no redemption made." (Moroni 7: 38.) In our own day we are instructed by the Lord that "signs follow those that believe." (D&C 63: 9.)
What then is the appeal of a religion that falsely claims to have God's power, but teaches there can't be any miracles because those have all ended? Why would this appeal to man? Nephi answers that the doctrine includes the reassuring teaching that "it shall be well with us" and we can go ahead and "eat, drink and be merry" because we are highly favored. (2 Ne. 28: 7.) These false religions of our day make us feel good. They assure us we are saved. We are in the right way. We can enjoy life.
These powerful and persuasive doctrines are only the beginning. Nephi's warning continues into the rest of the latter-day religious landscape.
But these initial false doctrines are sobering enough. They are a caution to all mankind about protecting ourselves against false notions that creep in and can poison any believer. They are designed to draw men away from Christ, the One who can save.
I am so grateful for the candor in Nephi's prophecy. He cares about our souls. If he didn't, his message would not be so carefully crafted, and so brutally honest about the latter-day doctrines designed to capture and captivate us.
This false doctrine is also later addressed by Moroni. He bluntly informs us that "if these things have ceased (miracles, visits by angels, etc.), then has faith ceased also; and awful is the state of man, for they are as though there had been no redemption made." (Moroni 7: 38.) In our own day we are instructed by the Lord that "signs follow those that believe." (D&C 63: 9.)
What then is the appeal of a religion that falsely claims to have God's power, but teaches there can't be any miracles because those have all ended? Why would this appeal to man? Nephi answers that the doctrine includes the reassuring teaching that "it shall be well with us" and we can go ahead and "eat, drink and be merry" because we are highly favored. (2 Ne. 28: 7.) These false religions of our day make us feel good. They assure us we are saved. We are in the right way. We can enjoy life.
These powerful and persuasive doctrines are only the beginning. Nephi's warning continues into the rest of the latter-day religious landscape.
But these initial false doctrines are sobering enough. They are a caution to all mankind about protecting ourselves against false notions that creep in and can poison any believer. They are designed to draw men away from Christ, the One who can save.
I am so grateful for the candor in Nephi's prophecy. He cares about our souls. If he didn't, his message would not be so carefully crafted, and so brutally honest about the latter-day doctrines designed to capture and captivate us.
Tuesday, October 9, 2012
Churches Built By Men
In our day Nephi foretells of churches that are not built to the Lord. (2 Ne. 28: 3.) These institutions will claim to be the Lord's though they are not. (Id.)
After Nephi explains that the problem lies generally in the false teaching that men should rely on their own wisdom rather than on God (2 Ne. 28: 4), he makes this claim as the significant defect in latter-day churches:
"[B]ehold, there is no God today, for his work, and he hath given his power unto men." (2 Ne. 28: 5.)
The idea that the Redeemer no longer works directly with mankind is denounced. In its place we have men who pretend they have authority to replace the Redeemer, and to become the new, vicarious light to which men should look for their salvation.
When men have God's power, and therefore can open or shut the doors of salvation for others, then men wielding this power command respect, power, wealth, political influence, and this world's goods. Men desiring to have salvation will give everything, even their own souls into slavery, to men who hold such power.
Nephi lists this problem as the first great lie taught by latter-day gentile churches because it is so very pernicious. It kills those who believe it. They move their love of God to a worship of men.
The Redeemer has never surrendered His role. (John 14: 23; D&C 130: 3; 2 Ne. 9: 41.)
Only the deceived will believe the Redeemer of mankind has given His power unto men. But, based on Nephi's warnings, this false idea will control latter-day churches as one of the most successful deceptions.
After Nephi explains that the problem lies generally in the false teaching that men should rely on their own wisdom rather than on God (2 Ne. 28: 4), he makes this claim as the significant defect in latter-day churches:
"[B]ehold, there is no God today, for his work, and he hath given his power unto men." (2 Ne. 28: 5.)
The idea that the Redeemer no longer works directly with mankind is denounced. In its place we have men who pretend they have authority to replace the Redeemer, and to become the new, vicarious light to which men should look for their salvation.
When men have God's power, and therefore can open or shut the doors of salvation for others, then men wielding this power command respect, power, wealth, political influence, and this world's goods. Men desiring to have salvation will give everything, even their own souls into slavery, to men who hold such power.
Nephi lists this problem as the first great lie taught by latter-day gentile churches because it is so very pernicious. It kills those who believe it. They move their love of God to a worship of men.
The Redeemer has never surrendered His role. (John 14: 23; D&C 130: 3; 2 Ne. 9: 41.)
Only the deceived will believe the Redeemer of mankind has given His power unto men. But, based on Nephi's warnings, this false idea will control latter-day churches as one of the most successful deceptions.
Monday, October 8, 2012
Fireside Details
The location for the fireside to be held on Sunday, October 28th at 7:00 p.m., will be:
Weber State University
Shepherd Union Building
Ballrooms A, B, & C Third Floor
On a WSU map, building #36
There are elevators up to the third floor. Since it is Sunday, all parking is free.
The doors will open at 6:00 p.m. There will be some prelude music beginning at approximately 6:30 p.m.
Weber State University
Shepherd Union Building
Ballrooms A, B, & C Third Floor
On a WSU map, building #36
There are elevators up to the third floor. Since it is Sunday, all parking is free.
The doors will open at 6:00 p.m. There will be some prelude music beginning at approximately 6:30 p.m.
We would request those who attend leave your cell phones and other recording devices, cameras, etc. in your cars and not bring them into the fireside. There will be professional sound recording taking place, and a high quality digital recording will be made available. There is no reason for anyone to bring any recording device of their own.
This is free to the public and anyone who is interested may attend.
This is free to the public and anyone who is interested may attend.
Sunday, October 7, 2012
General Conference
General conference is now over. I listened with interest to the many talks and the few announcements. Here is what I noticed:
The word "revelation" was not used to describe the change to missionary age requirements during the conference.
Immediately following the Saturday morning session where President Monson made the announcement, there was a press conference. The press conference was conducted by Elder Holland and Elder Nelson. In the conference the words used, if my memory is correct, were "revelatory process."
The only other speaker that I recall mentioning the process was Elder Cook. The word he used was either "inspired" or "inspiration." Again, I am just going from memory.
As a result of the foregoing, the conclusion I find the most interesting is that Elder Nelson was willing to use the word "revelation" in meetings with stake presidents and mission presidents, but did not use that word in the press conference. It is interesting to me that a much stronger word would be used in private meetings.
The word "revelation" was not used to describe the change to missionary age requirements during the conference.
Immediately following the Saturday morning session where President Monson made the announcement, there was a press conference. The press conference was conducted by Elder Holland and Elder Nelson. In the conference the words used, if my memory is correct, were "revelatory process."
The only other speaker that I recall mentioning the process was Elder Cook. The word he used was either "inspired" or "inspiration." Again, I am just going from memory.
As a result of the foregoing, the conclusion I find the most interesting is that Elder Nelson was willing to use the word "revelation" in meetings with stake presidents and mission presidents, but did not use that word in the press conference. It is interesting to me that a much stronger word would be used in private meetings.
Friday, October 5, 2012
Knowing the mysteries
Despite the millions of Mormons, we live in a very small church. We cross paths with one another after years of living in different states or different parts of the world.
As a result of how small our community is, I have run into people after years of separation and often times been astonished by the difference in them. One of the increasingly frequent things I have noticed comes from a verse in Alma.
Alma taught, "They that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction." (Alma 12:11.)
I have noticed that the vindication of this doctrine is unrelated to whether my friends have had administrative success in the church. Many of those who have lost understanding and who preach against "knowing the mysteries of God" do so because they have had local administrative positions.
Alma connects losing knowledge of God's mysteries directly to being "taken captive by the devil" and being "led by his will down to destruction." So when these friends preach to me against the mysteries and claim they have no desire to know about them, I am troubled in my heart.
The less we trust the teachings of the Book of Mormon the more we draw distant from God.
As a result of how small our community is, I have run into people after years of separation and often times been astonished by the difference in them. One of the increasingly frequent things I have noticed comes from a verse in Alma.
Alma taught, "They that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction." (Alma 12:11.)
I have noticed that the vindication of this doctrine is unrelated to whether my friends have had administrative success in the church. Many of those who have lost understanding and who preach against "knowing the mysteries of God" do so because they have had local administrative positions.
Alma connects losing knowledge of God's mysteries directly to being "taken captive by the devil" and being "led by his will down to destruction." So when these friends preach to me against the mysteries and claim they have no desire to know about them, I am troubled in my heart.
The less we trust the teachings of the Book of Mormon the more we draw distant from God.
Thursday, October 4, 2012
Weightier matters
The gospel contains practically an infinite amount of information. You can study a lifetime and not exhaust what is contained the scriptures and the ordinances.
Christ distinguished between mere physical conformity to rules, like tithing, and the "weightier matters." While acknowledging that there is a need to do the outward ordinances, Christ elevated "judgment, mercy, and faith" to the status of being "weightier." (Matthew 23:23.)
The Apostle Paul went one step further and elevated charity (the pure love of Christ) to being so important that salvation itself depends upon a person's charity. (1 Corinthians 13: 1- 3.)
Paul describes charity as longsuffering, kind, without envy, humble, meek, thinking no evil, rejoicing in the truth, willing to bear all things, full of belief and hope, and willing to endure whatever is required. (1 Corinthians 13:4-7.)
Our conversion to the gospel should produce fruit. Of all the fruit that evidences our conversion, it is our charity or love toward others which most demonstrates the gospel has taken hold in our heart.
We can be proud of our knowledge. But we can never be proud of our charity. Pride and charity are incompatible. Some of the most eager latter-day saints demonstrate by their ambition and impatience that they are unprepared for the Kingdom of God, and have not given adequate attention to the weightier matters.
Christ distinguished between mere physical conformity to rules, like tithing, and the "weightier matters." While acknowledging that there is a need to do the outward ordinances, Christ elevated "judgment, mercy, and faith" to the status of being "weightier." (Matthew 23:23.)
The Apostle Paul went one step further and elevated charity (the pure love of Christ) to being so important that salvation itself depends upon a person's charity. (1 Corinthians 13: 1- 3.)
Paul describes charity as longsuffering, kind, without envy, humble, meek, thinking no evil, rejoicing in the truth, willing to bear all things, full of belief and hope, and willing to endure whatever is required. (1 Corinthians 13:4-7.)
Our conversion to the gospel should produce fruit. Of all the fruit that evidences our conversion, it is our charity or love toward others which most demonstrates the gospel has taken hold in our heart.
We can be proud of our knowledge. But we can never be proud of our charity. Pride and charity are incompatible. Some of the most eager latter-day saints demonstrate by their ambition and impatience that they are unprepared for the Kingdom of God, and have not given adequate attention to the weightier matters.
Wednesday, October 3, 2012
Forty is a symbol
The number 40 appears in a several different places in the scriptures, almost always in the context of purging or purification. When the Lord destroyed the wicked at the time of Noah, He caused it "to rain upon the earth for forty days and forty nights." (Genesis 7:4.) When Moses met with the Lord on the Mount, he was in the presence of the Lord "forty days and forty nights" (Exodus 24:18.) When Israel proved unprepared to inherit the promised land, the Lord left them in the wilderness for forty years. (Deuteronomy 8:2.)
Elijah was fed by an angel before being sent into the wilderness. After the meal, Elijah "went in the strength of that meat forty days and forty nights unto Horeb the mount of God." (1 Kings 19:8.) In preparation for His ministry, the Lord likewise "fasted forty days and forty nights." (Matthew 4:2.) That preparation culminated in angels ministering to the Him. (Matthew 4:11.)
In these examples, it is not a man volunteering or choosing to afflict his soul for forty days. The period of purification is imposed by the Lord. We do not get the choose to be purified through suffering for a period of forty days, or forty years, or any other amount of time. However, if the Lord chooses to purify a soul, and that suffering does last for forty days, you can take it as a sign that the purification was given of God.
I know people have tried to voluntarily afflict themselves for forty days. I think an effort like that shows a poor understanding of how God deals with man. We wait on Him. We submit to Him. Then He alone chooses.
Elijah was fed by an angel before being sent into the wilderness. After the meal, Elijah "went in the strength of that meat forty days and forty nights unto Horeb the mount of God." (1 Kings 19:8.) In preparation for His ministry, the Lord likewise "fasted forty days and forty nights." (Matthew 4:2.) That preparation culminated in angels ministering to the Him. (Matthew 4:11.)
In these examples, it is not a man volunteering or choosing to afflict his soul for forty days. The period of purification is imposed by the Lord. We do not get the choose to be purified through suffering for a period of forty days, or forty years, or any other amount of time. However, if the Lord chooses to purify a soul, and that suffering does last for forty days, you can take it as a sign that the purification was given of God.
I know people have tried to voluntarily afflict themselves for forty days. I think an effort like that shows a poor understanding of how God deals with man. We wait on Him. We submit to Him. Then He alone chooses.
Monday, October 1, 2012
All earthly things?
Lectures on Faith, Lecture 6: 7
"Let us here observe, that a religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation; for, from the first existence of man, the faith necessary unto the enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things."
Is the sacrifice of all earthly things always necessary for faith unto salvation?
This kind of sacrifice is between the individual and God. You cannot fabricate a sacrifice to try and qualify. It is the Lord who sent Moses back to Egypt to confront Pharoah. It is the Lord who asked Abraham to sacrifice Isaac. It is the Lord who sent Lehi into the wilderness. It is the Lord who allowed the brothers, Joseph and Hyrum, to fall into the peril that would take their lives.
It is only when the Lord requests the sacrifice that it becomes possible to make the sacrifice knowing you are pleasing the Lord. The result does produce saving faith.
"Let us here observe, that a religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation; for, from the first existence of man, the faith necessary unto the enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things."
Is the sacrifice of all earthly things always necessary for faith unto salvation?
This kind of sacrifice is between the individual and God. You cannot fabricate a sacrifice to try and qualify. It is the Lord who sent Moses back to Egypt to confront Pharoah. It is the Lord who asked Abraham to sacrifice Isaac. It is the Lord who sent Lehi into the wilderness. It is the Lord who allowed the brothers, Joseph and Hyrum, to fall into the peril that would take their lives.
It is only when the Lord requests the sacrifice that it becomes possible to make the sacrifice knowing you are pleasing the Lord. The result does produce saving faith.
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