LDS Soldiers & Righteous Desires:

Lessons from Alma

In a phone conversation with my military son after he had deployed to the Middle East, he indicated some regret about not having served on a full-time mission. He was NOT saying his military involvement was unwanted. Instead, he was saying he wished he had done both. I indicated to him that he needed to just keep moving forward and not worry about the past.

Later, I sent the following in a letter to the Middle East:

*****

You never need hang your head because you did not serve a full-time mission. There are many other ways to serve missions. Serving in the military is a great thing.

Instead, resolve to learn the gospel like a returned missionary. You have so resolved. All you need to do is apply your study skills to LDS Doctrine, and then you will make great progress. You have already begun this process.

Perhaps you can serve a mission with your wife, later in life. There are so many possibilities and ways to serve.

Fighting for one’s country is a noble endeavor. So many prophets have been warriors of one kind of another – Moses, Nephi, Helaman, and Moroni come to mind. There were plenty of others. You remind me of the prophet Alma the Younger (Alma the son of Alma), the author of the Book of Alma. Among many other skills, he was a warrior. When it came time for him to defend his nation, he found himself in battle, praying as he fought. Read the following:

Alma 2: 29-31 [Note his prayer, underlined]
29 And it came to pass that Alma fought with Amlici with the sword, face to face; and they did contend mightily, one with another.
30 And it came to pass that Alma, being a man of God, being exercised with much faith, cried, saying: O Lord, have mercy and spare my life, that I may be an instrument in thy hands to save and preserve this people.
31 Now when Alma had said these words he contended again with Amlici; and he was strengthened, insomuch that he slew Amlici with the sword.

He taught many lessons that all soldiers should know. One of the great contributions of the Book of Alma is its emphasis on righteous desire. For example, with respect to gaining a testimony:

Alma 22: 16 [emphasis mine]
16 … If thou desirest this thing, if thou wilt bow down before God, yea, if thou wilt repent of all thy sins, and will bow down before God, and call on his name in faith, believing that ye shall receive, then shalt thou receive the hope which thou desirest.

According to Alma, our righteous desires affect our salvation:

Alma 29: 4-5
4 I ought not to harrow up in my desires, the firm decree of a just God, for I know that he granteth unto men according to their desire, whether it be unto death or unto life; yea, I know that he allotteth unto men, yea, decreeth unto them decrees which are unalterable, according to their wills, whether they be unto salvation or unto destruction.
5 Yea, and I know that good and evil have come before all men; he that knoweth not good from evil is blameless; but he that knoweth good and evil, to him it is given according to his desires, whether he desireth good or evil, life or death, joy or remorse of conscience.

Alma makes it clear that we are judged on both our works and our desires!! The Book of Mormon Reference Companion (BMRC, p. 680) says, “the Book of Mormon illuminates with clarity the doctrinal truth that judgment will also be based on the desires of one’s heart.”

Alma 41: 3-6
3 And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good.
4 And if their works are evil they shall be restored unto them for evil. Therefore, all things shall be restored to their proper order, every thing to its natural frame--mortality raised to immortality, corruption to incorruption--raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other--
5 The one raised to happiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil; for as he has desired to do evil all the day long even so shall he have his reward of evil when the night cometh.
6 And so it is on the other hand. If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness.

Let me repeat verse 6: “If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness.”

Therefore, DESIRE to improve your life. Yes, you will stumble from time to time, but the general direction of your life should be upward. Repent and desire to improve – that is about all we can do. True righteousness comes from the enabling powers of the Christ’s atonement, not from our feeble efforts. Desire, and then rely upon God.

*****

Further note to reader: When one is in a war zone, soldiers talk an awful lot about God. Although the Army prohibits religious proselytizing, the doors are wide open if another soldier asks you about your Church or beliefs. Within the rules of the Army, my son found that he could represent LDS perspectives to numerous soldiers on numerous occasions. His desire to serve a “mission” came true.

… And in ways that only soldiers understand, as he followed his general orders to always be armed when outside of his living quarters, he found it amusing to attend church services with a pistol strapped to his leg. Somehow, I think Alma and Helaman would approve, but that’s just me.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Eyes that see and Ears that hear:

The Role of the Gentiles

To find true principles, we must see and hear clearly. The process is not easy, because too often our hearts become dull. We sometimes lose our spiritual sensitivity. When that happens, we need to be healed.

In the last chapter of Acts, the Apostle Paul recognized that the Jewish people had done a great preliminary work, but he also recognized that there needed to be a program of diversity that involved the Gentiles.

While in Rome, Paul gathered the top Jewish leaders together for a meeting. At the end of the meeting…

New American Standard Bible: Acts 28:25-28
25 … Paul had spoken one parting word, “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, 26 saying,
‘GO TO THIS PEOPLE AND SAY, “YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND;
AND YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; 
27 FOR THE HEART OF THIS PEOPLE HAS BECOME DULL,
AND WITH THEIR EARS THEY SCARCELY HEAR,
AND THEY HAVE CLOSED THEIR EYES;
OTHERWISE THEY MIGHT SEE WITH THEIR EYES,
AND HEAR WITH THEIR EARS,
AND UNDERSTAND WITH THEIR HEART AND RETURN,
AND I WOULD HEAL THEM.”’
28 “Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will also listen.”

In this passage we learn that the Jewish prophets of the Old Testament were rightly influenced and legitimate. But, Paul was saying to his Jewish colleagues in effect: ‘The time is NOW for the word to expand. The gentiles are prepared to see and hear my message.’

In the scriptural passage above, the Apostle Paul was quoting or paraphrasing Isaiah:

Isaiah 6:9-10
9 ¶ And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.
10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

One should be impressed with the last phrase “convert and be healed.” Conversion is a healing process. Scripture and prayer are medicines.

The Holy Ghost spoke rightly to the prophets of our ancestors, but have the lines of communication been broken in modern times? Do authorized prophets today, like unto Isaiah, speak rightly? If so, do we have the eyes to see and the ears to hear?

When Jesus came to the Americas, he spoke in Isaiah-like and Paul-like terms. Notice the juxtaposition of “hearing,” “people at Jerusalem” (Israel), “Gentiles,” and “Holy Ghost.”

3rd Nephi 16: 1-6 [emphasis mine]
1 AND verily, verily, I say unto you that I have other sheep, which are not of this land, neither of the land of Jerusalem, neither in any parts of that land round about whither I have been to minister.
2 For they of whom I speak are they who have not as yet heard my voice; neither have I at any time manifested myself unto them.
3 But I have received a commandment of the Father that I shall go unto them, and that they shall hear my voice, and shall be numbered among my sheep, that there may be one fold and one shepherd; therefore I go to show myself unto them.
4 And I command you that ye shall write these sayings after I am gone, that if it so be that my people at Jerusalem, they who have seen me and been with me in my ministry, do not ask the Father in my name, that they may receive a knowledge of you by the Holy Ghost, and also of the other tribes whom they know not of, that these sayings which ye shall write shall be kept and shall be manifested unto the Gentiles, that through the fulness of the Gentiles, the remnant of their seed, who shall be scattered forth upon the face of the earth because of their unbelief, may be brought in, or may be brought to a knowledge of me, their Redeemer.
5 And then will I gather them in from the four quarters of the earth; and then will I fulfil the covenant which the Father hath made unto all the people of the house of Israel.
6 And blessed are the Gentiles, because of their belief in me, in and of the Holy Ghost, which witnesses unto them of me and of the Father.

In slightly different words, Jesus was saying to the Book of Mormon peoples: I have sheep (scattered forth), not in America or in Jerusalem, who have yet to hear my voice. But, I will go to them and they will HEAR my voice. Write my teachings down, so that even if the people of Jerusalem fail to pray, then they may learn of you and all my other sheep by the Holy Ghost. Your writings will be manifested to the Gentiles who will play a role in bringing gospel knowledge to the scattered everywhere on earth. The covenants made to the house of Israel will be fulfilled. Blessed are the Gentiles for the role they will play in bringing others to a more full knowledge.

Jesus concluded this sermon by citing Isaiah 52:10…

3rd Nephi 16: 20
20 The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of God.

Someday all the eyes shall see, because the gospel is for everyone.

*****

Scripture taken from the New American Standard Bible®,
Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973,
1975, 1977, 1995 by The Lockman Foundation. 
Used by permission.

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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A Meeting at Far West:

Apostles' Obedience Fulfills Prophecy

Most of the time Church meetings provide gospel lessons that are applied elsewhere in life. The following describes a little known event in early Church history where the meeting itself was the gospel lesson. On April 26th, 1839 a special early morning Church service was convened at Far West, Missouri on the grounds of a still unfinished temple. The meeting was conducted by Brigham Young, and attended by several other Apostles and a few members. The meeting was the result of a complete expression of faith and obedience, like few other meetings in the history of the Church.

The Problem:

In the spring of 1839 the Saints had been largely driven out of Missouri into the Quincy, Illinois region (including Montrose, Iowa). This exodus resulted from the Missourians' determination to either exterminate "Mormons" or to otherwise make sure they never returned. Yet, the previous year, during a little more peaceful time in Missouri, the Lord indicated how some of his Apostles, including John Taylor, should leave for a mission to the British Isles from the temple site in Far West. The passage reads (D&C 118:5): "Let them take leave of my saints in the city of Far West, on the twenty-sixth day of April next [meaning, 1839], on the building-spot of my house, saith the Lord." Wilford Woodruff observed, " It is the only revelation that has ever been given since the organization of the Church, that I know anything about, that had day and date given with it" (cited in: Otten & Caldwell, Sacred Truths of the Doctrine & Covenants, Vol.2).

Fulfillment of this prophecy now required backtracking from Quincy many miles west into a dangerous territory, Missouri, that now happened to be in the opposite direction of where they ultimately were headed, England.

The Solution:

Wilford Woodruff wrote the following (Leaves From My Journal, Ch.18):

When the time drew near for the fulfillment of this commandment of the Lord, Brigham Young was the president of the Twelve Apostles; Thos. B. Marsh, who was the senior Apostle, had fallen. Brother Brigham called together those of the Twelve who were then at Quincy, Illinois…. [Father Joseph Smith, the Patriarch] and others who were present did not think it wisdom for us to attempt the journey, as our lives would be in great jeopardy. They thought the Lord would take the will for the deed. But when President Young asked the Twelve what our feelings were upon the subject, we all of us, as the voice of one man, said the Lord God had spoken, and it was for us to obey. It was the Lord's business to take care of His servants, and we would fulfill the commandment, or die trying.

Elsewhere, Wilford Woodruff explained the situation this way (Otten & Caldwell, Sacred Truths of the Doctrine & Covenants, Vol.2):

When President Young asked the question of the Twelve, "Brethren, what will you do about this? the reply was, "The Lord has spoken and it is for us to obey." We felt that the Lord God had given the commandment and we had faith to go forward and accomplish it, feeling that it was His business whether we lived or died in its accomplishment...

The Journey:

Wilford Woodruff remembered that the journey took about a week, and the group arrived just in time to fulfill the prophecy (Otten & Caldwell, Sacred Truths of the Doctrine & Covenants, Vol.2):

On the 18th of April, 1839, I took into my wagon Brigham Young and Orson Pratt; Father Cutler took into his wagon John Taylor and George A. Smith, and we started for Far West…. On the night of the 25th of April we arrived at Far West, and spent the night at the home of Morris Phelps.

Orson F. Whitney (Conference Report, October 1911) indicated that the Apostles strategically organized their meeting on the temple grounds.

Accordingly before daybreak on the day appointed, April 26, 1839, they rode into Far West, held a meeting on the Temple lot, ordained Wilford Woodruff and George A. Smith to the Apostleship, and started upon their foreign mission; the enemy meanwhile wrapt [sic] in slumber, oblivious to what was taking place.

The mob apparently were on the watch, but did not expect the Mormons to be early risers. Even so, it took a great deal of faith for the Apostles to organize this meeting at the Far West temple site. It was an open, grassy plain, with just a few trees and bushes. The Mormon population was now largely gone, and so Far West was virtually a ghost town. Attendees could have easily been ambushed. In a real sense, this important church meeting, with a date mandated by revelation, was being held in the middle of nowhere, in the wrong direction, in enemy territory, and perhaps with little purpose other than as a test of obedience and faith to fulfill a prophecy.

The Meeting:

Even if some may misinterpret this 1839 temple lot meeting as insignificant, the Apostles knew that it was not. They kept minutes. The minutes indicated that the following Apostles were in attendance: Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, and John Taylor. Also in attendance were Wilford Woodruff and George A. Smith, who had been nominated to be Apostles by the First Presidency, accepted by the Twelve, and sustained by the Church. Approximately twenty other members of the Church were present, and they were mostly men.

The meeting began with an item of temporal business that perhaps the Apostles felt should not be performed directly on the temple grounds. Just off the temple lot the Church leaders voted to excommunicate a number of individuals who had fallen. After that business, the minutes indicate, "The council then proceeded to the building spot of the Lord's House" (History of the Church, Vol.3, Ch.22), as if to symbolically separate the spiritual from the temporal.

The temple lot was not large. The temple itself was designed to be only 110 feet long and 80 feet wide. They commenced this portion of the meeting with a hymn on the mission of the Twelve. One can almost imagine them opening up their 1835 hymnal, "A Collection of Sacred Hymns for the Latter Day Saints."

Next, Elder Alpheus Cutler rolled up a large stone on the southeast corner of the temple lot. Actually, the first corner stones were laid on July 4th, 1838, but due to the Missouri persecutions, serious work on the temple was never able to begin. When the Apostles held this secret meeting in April, they were symbolically recommencing the building of the temple. To this day the temple has not been rebuilt, but those early Apostles, in effect, expressed an intention to the Lord that someday that temple would stand in fact.

The Twelve then proceeded with ordinations. Apparently, these ordinations took place on one of the foundation stones of the temple (John Taylor, The Gospel Kingdom, p.190-191). The first to be ordained was Wilford Woodruff to the office of Apostle. He was followed by George A. Smith, who was ordained to the same office. Darwin Chase and Norman Shearer were then ordained to the office of Seventy.

The Twelve then offered up prayers in order of seniority: Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, John Taylor, Wilford Woodruff, and George A. Smith. Although these prayers were not recorded, it does not take too much imagination to identify the concerns of their hearts. They would have thanked the Lord for their safe journey to Far West and for a safe return. They would have expressed concern for their families in their absence. They would have prayed for the struggling Saints in Quincy and surrounding regions. They would have prayed for the First Presidency and the Prophet in particular. They would have prayed for a safe journey to England and for success as missionaries. And perhaps, just perhaps, they prayed that the Far West temple could be completed during more peaceful times of the future.

The meeting closed with the hymn "Adam-Ondi-Ahman." The first verse reads:

This earth was once a garden place,
With all her glories common,
And men did live a holy race,
And worship Jesus face to face,
In Adam-ondi-Ahman…

Since the location of Adam-Ondi-Ahman was just a few miles nearby, this hymn was probably quite emotionally poignant to those doing the singing.

Afterward:

The History of the Church (Vol.3, Ch.22) mentions a somewhat humorous story in passing. Right after the temple site meeting Brother Theodore Turley decided to stop off at the house of a nearby acquaintance, a Brother Issac Russell, who was not at the meeting. During his visit Brother Turley explained that he could not stay long to chat. He said, "I cannot, I shall lose my company."

"Who is your company?" Brother Russell asked.

Brother Turley evidently responded in a rather excited fashion: "The Twelve. The Twelve! Yes, don't you know that this is the twenty-sixth, and the day the Twelve were to take leave of their friends on the foundation of the Lord's House, to go to the islands of the sea? The revelation is now fulfilled, and I am going with them."

Vol. 3 of the History of the Church reports that "Russell was speechless, and Turley bid him farewell."

Conclusions:
It is rare in the history of the Church for the Lord to make a requirement of his people that is specific to a date. For reasons unknown the date April 26, 1839 had special significance. For reasons unknown the Lord required his missionary Apostles to begin their service from a specific location, the Far West temple site. The Apostles never questioned those reasons. They never questioned why their journey had to begin backwards. They never questioned why they had to enter into enemy territory at risk of their very lives.

Read the passage again: "Let them take leave of my saints in the city of Far West, on the twenty-sixth day of April next, on the building-spot of my house, saith the Lord" (D&C 118:5).

Nowhere in the passage is the word "faith" used. Nowhere is the word "obedience." There is nothing about inconvenience, danger, or a journey in the wrong direction. Yet, the real meaning of this simple passage is about applying the principles of faith and obedience in the absence of a full knowledge. Such was the faith of early LDS Church leaders.

*****

Copyright 2008 S.Faux (Email: foxgoku54@gmail.com; URL: http://mormoninsights.blogspot.com). Readers may distribute this post provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Nauvoo Pioneers Across Iowa in 1846:

Moving Mormons from the Mississippi to the Missouri

The Mormon trails across Iowa have a rich history that reminds the Latter-day Saints (LDS) of sacrifice, determination, and supreme faith.

The early “LDS Church” was always on the move. Between 1830 and 1839, people in the Church moved from upper state New York to Kirkland, Ohio, and then to Independence and Far West, Missouri, and then to Nauvoo, Illinois. Most of these moves were forced upon the Saints from the outside.

Why were Mormons hated during this time? The reasons were complex but they can be boiled down to the rapid growth of the Church, its anti-slavery stand, its controversial founding leader, Joseph Smith, rumors of polygamy, and its promotion of a new book of scripture, a companion witness in hand with the Bible, called the Book of Mormon.

The Mormons lived in relative peace in Nauvoo, Illinois between the years of 1839 and 1844. Members of the Church thought they had finally found Zion, a sanctuary of peace, but the peace was short lived.

Persecutions erupted in full during the summer of 1844. Joseph Smith was killed by a mob in Carthage Jail on June 27th. With Joseph Smith gone, the anti-Mormon mobs were confident that Mormonism would quickly die on its own like a snake with its head cut off, but it did not.

In January of 1845 the Illinois Legislature repealed the Nauvoo City Charter. A few months later in April, Governor Thomas Ford advised the Mormons to leave the state. By September, mobs were setting fires to Mormon settlements outside of Nauvoo.

Then, a most significant event occurred in October of 1845 – citizens of Carthage and Quincy, Illinois adopted the so-called “Quincy Convention,” which demanded that all Mormons leave the state by May of 1846 – giving them less than six months to prepare to leave.

One might be appalled at the subversion of Constitutional Rights – but in those days it was not entirely unusual for Rights to be overturned by the barrel of a rifle.

Organizing a massive move was no small feat. It is a modern myth that nearly all of the Church was in Nauvoo, but in actual fact there were many outlying and scattered settlements as far as 20 miles away, such as Yelrome, Chili, Plymouth, Ramus, La Harpe, Bear Creek, and Pilot Grove, just to name a few. Nauvoo had a population of about 17,000. Counting the scattered settlements, there were about 25,000 members in Illinois. All these people had to be coordinated and organized.

In the October Conference of 1845, about 5,000 members of the Church met at the Nauvoo Temple to learn of the evacuation plans proposed by Brigham Young.

In the movies the Mormons are shown leaving Nauvoo in a single day over a frozen Mississippi River. This depiction is some fact mixed with a lot of fiction.

The Brigham Young plan consisted of the Church evacuating in waves over several months. The first main wave would consist of 25 companies of wagons with each company consisting of about 100 people. The companies would travel on the north side of the Iowa/ Missouri border until reaching Nebraska. There were few roads, and thus they would have to blaze their own.

During the rest of the year, October through December, all the adult males were organized to gather provisions and to build wagons. In less than three months from that October, two-thousand wagons were built and/or readied. Nauvoo became a wagon factory not too much different from the famous Ford assembly lines developed about a half century later. Teams were assigned to build wheels, axels, yokes, wagon beds, and so on. Everything was organized, and efficiency was the watchword.

Impressively, even with the intensive wagon building, work continued on the Nauvoo Temple. The Saints were determined to complete it before the city was abandoned.

On February 4th, 1846, Charles Shumway led the first few wagons by ferry across the Mississippi. He started an encampment 9 miles into Iowa by Sugar Creek. Two days later 6 more wagons ferried across trying to avoid large blocks of river ice. And, so it went little by little. On the 13th through the 18th the temperature was 20 degrees below zero, and the river froze. Many wagons took advantage of this easy crossing. Brigham Young crossed on the 15th. Most wagons, however, ferried over treacherous partially thawed waters.

By February 17th about two weeks into the exodus, Sugar Creek camp had about 400 people and 200 wagons. By March 1st the number was up to 1400 people and about 500 wagons. To this point, about 21 wagons crossed each day on average, sometimes more and sometimes less. Many more wagons had yet to leave Nauvoo.

Because of poor weather conditions and lack of roads, the vanguard led by Brigham Young took all of March, April, and May to travel just two-thirds across the state from the Mississippi to Mt. Pisgah, a distance of about 180 miles. During this time, the pioneers were averaging two or three miles per day over muddy terrain. On dry ground, they could have made twenty.

On April 15th in Wayne County just a few miles from Locust Creek, William Clayton received good news. He was a British convert, a former clerk to Joseph Smith, and a musician. He had just received word that his wife, Diantha, had recently given birth to a healthy son back in Nauvoo two weeks previously. He was so overjoyed that he composed a hymn with some of the following words:

Come, come ye Saints, no toil nor labor fear,
But with joy wend your way;
Tho’ hard to you this journey may appear,
Grace shall be as your day.

One of the most famous of Mormon hymns was composed right in Iowa.

Pioneer life had its ups and downs, even for William Clayton. Ten days later he wrote in his diary:

About 9 o’clock Kendall, one of my teamsters brought one of the horses he drives into camp which had been bitten by a rattlesnake…. We got some spirits of turpentine and bathed the wound, washed his face in salt and water, and gave him some snakes’ master root boiled in milk.”

Snakeroot was a wild herb thought to combat poisons. When I read this diary entry I wondered whether the cure was worse than the disease. The next day, Brother Clayton must have thought so too. He wrote:

The first news I heard this morning was that the horse was dead.

On May 1st, a handful of LDS Church members put the finishing touches on the Nauvoo Temple. Authorized by Brigham Young, these priesthood members dedicated the Temple to the Lord, knowing it would never be used. Why then did they complete the Temple? The answer is: because they believed the Lord commanded it. About two years later, an arson burned the Temple, and then shortly after, as if by providence, a tornado hit the Temple and destroyed it.

The harsh Iowa weather finally cleared up in June of 1846, allowing the pioneer vanguard to travel the remaining third of the state to Council Bluffs in less than two weeks.

By mid-September an anti-Mormon militia, about a thousand men, marched on Nauvoo and physically drove out the last remaining vestiges of the Church, the old, the infirm, the sick, and the pregnant. These LDS refugees nearly starved on the Iowa banks of the Mississippi.

By December of 1846 the followers of Brigham Young were scattered widely across the Midwest. Settling near the Missouri River, about five thousand Saints were in Winter Quarters, Nebraska on the west side, and about three thousand were in the Council Bluffs region of Iowa on the east side. About two-thousand went to St. Louis. About two-thousand were distributed in various Iowa settlements along the Mormon trail. These numbers suggest that maybe as much as 30% to 50% of the Church fell away and refused to follow Brigham Young to the west.

Four months later in early April, 1847 Brigham Young organized a vanguard of about 147 people and 73 wagons and landed in Salt Lake valley on July 24th, which is now celebrated as Pioneer Day. For months and years, thousands followed him to that valley.

Just a little meditation makes one appreciate how fragile the LDS Church was during that period. Yet, even in the most challenging of times, the LDS perspective is that the Lord protects.

Sources and further reading:

Bennett, Richard E. Mormons at the Missouri, 1846-1852. Norman: University of Oklahoma Press, 1987.

Bennett, Richard E. We'll Find the Place: The Mormon Exodus, 1846-1848. Salt Lake: Deseret Books, 1997.

Brown, Joseph E. The Mormon Trek West. Garden City, NY: Doubleday and Company, 1980.

Smith, George D. (Editor). An Intimate Chronicle: The Journals of William Clayton. Salt Lake: Signature Books, 1995.

Stegner, Wallace. The Gathering of Zion: The Story of the Mormon Trail. New York: McGraw-Hill, 1964.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Alterations in the Book of Mormon:

A Mix of the Human with the Divine

Theological critics of the Book of Mormon often complain about editorial changes. I am unsure of the motivation. Do they mean to imply that the final product is too good? Do they mean that God reveals His word perfectly and that people hear it perfectly? If they wish to suggest to Latter-day Saints that the book is imperfect, then they have been scooped by the very title page of the Book of Mormon: “[I]f there are faults they are the mistakes of men” (see also: Mormon 9: 31). Latter-day Saints do not think of scripture as perfect, but instead as being a mix of the human with the divine.

Such religious critics conveniently forget to mention the massive number of “editorial” changes it took to create the King James Bible from the original Hebrew and Greek. Without “change” we would NOT have the English Bible, nor would we have the Book of Mormon. Further, the critics seldom distinguish between friendly changes (that clarify original meaning) and unfriendly changes (that alter original intent). This essay is mostly about the LACK of unfriendly change in the Book of Mormon.

I have in front of me The Original Manuscript of the Book of Mormon: Typographical Facsimile of the Extant Text (2001): Royal Skousen, Editor, (Provo, Utah: FARMS-BYU). This book documents the original manuscript as dictated by Joseph Smith to his various scribes. The Skousen text is as close to the original manuscript as I will ever get. The MOST striking feature of the original handwritten text of the Book of Mormon is the almost complete lack of revision.

The scribes of Joseph wrote down word for word his dictations. The resulting transcription was just a string of words – page after page. The manuscript lacked punctuation. It had no periods to mark the end of sentences. There were few systematic capitalizations, and there was no paragraphing. The manuscript lacked major revisions anywhere. Occasionally, the scribe would strike out a letter or two as he or she (Emma) struggled with spelling. Very rarely were entire words struck out. The Skousen text is very detailed in its indication of what the scribe wrote down, scratched out, or inserted above or below a line.

How could an 1829 frontier author (such as Joseph Smith who could hardly write a coherent letter to his wife) dictate a nearly flawless FIRST DRAFT without major rewriting? The Book of Mormon is a complex text. Something extraordinary was happening.

Writing usually consists of drafting, rewriting, and then further revising. Writing involves reorganizing paragraphs, rewriting sentences; pondering word choice and changing one’s mind. For example, edited manuscript pages from James Michener’s The Covenant showed massive amounts of revision. If I were writing this essay on pages of paper, half of each page would be crossed out with various revisions. Joseph Smith had little or no formal education. Why was he not more prone to error than the typical author?

Below, I will give a sample of the Book of Mormon text, but before I do, here is some history to think about:

The vast majority of the Book of Mormon was translated (dictated) between April 7th and July 1st, 1829. The primary scribe during that time was Oliver Cowdery. The dictation probably started somewhere in Mosiah. By May 14th, Joseph and Oliver were working on 3rd Nephi (Chronology of the Life of Joseph Smith -- BYU STUDIES, vol. 46, 2007).

The work was produced rapidly despite numerous interruptions. The translations began in Harmony, Pennsylvania, but a move to Fayette, New York was required at the end of May and early June to minimize those disruptions. Time-consuming arrangements were needed to obtain a copyright and a printer. During the translation time (April through the end of June), Joseph also produced D&C Sections 6 through 9, and 11 through 18. The Book of Mormon, when it came out in print in March of 1830, had a length of 590 pages. This suggests the dictation and transcription was relatively rapid. There was no time for rewrites. See: Chronology of the Life of Joseph Smith -- BYU STUDIES, vol. 46, 2007.

*****Sample Verses*****

Below, I have quoted a section from the Book of Mormon as given in four different versions. The quoted section, using modern versification in brackets, is now designated as 1st Nephi 2: 3-9. The versions are 1) the “Original” manuscript as dictated by Joseph Smith; 2) the “Printer’s” copy (since the printer did not always work from the original); 3) the 1830 published first edition; and 4) the modern 1981 standardized text.

Line breaks in the quotes below are NOT identical with the original. However, I have retained spelling and punctuation as given.

-- Original Manuscript Book of Mormon
-- Oliver Cowdery served as scribe for the recorded section below...

[1 Nephi 2:3] & it came to pass that he was obediant unto the word of the Lord wherefore he did as the Lord commanded him [1 Nephi 2:4] & it came to pass that he departed into the wilderness & he left his house & the land of his in heritance & his gold & his silver & his precious things & took nothing with him save it were his family & provisions & tents & he departed into the wilderness [1 Nephi 2:5] & he came dow by the border near the shore of the Red Sea & he traveled in the wilderness in the borders which was nearer the Red Sea & he did traveld in the wilderness with his family which consisted of my mother Sariah & my elder Brethren which were Laman Lemuel & Sam [1 Nephi 2:6] & it came to pass that when he had traveled three days in the wilderness he pitched his tent in a vally beside a river of water [1 Nephi 2:7] & it came to pass that he built an altar of stones & he made an offering unto the Lord & gave thanks unto the Lord our God [1 Nephi 2:8] & it came to pass that he called the name of the River Laman & it empted into the Read Sea & the vally was in the borders near the mouth thereof [1 Nephi 2:9] & when my father saw that the waters of the River empted into the fountain of the Red sea he spake unto Laman saying O that thou mightest be like unto this River continually running into the fountain of all righteousness ...

-- Printer’s Manuscript Book of Mormon
-- Oliver Cowdery served as copiest for the section below...

[1 Nephi 2:3] & it came to pass that he was obediant unto the word of the Lord wherefore he did as the Lord commanded him [1 Nephi 2:4] & it came to pass that he departed into the wilderness & he left his house & the land of his inheritance & his gold & his silver & his precious things & took nothing with him save it were his family & provisions & tents & he departed into the wilderness [1 Nephi 2:5] & he came down by the borders near the shore of the Red Sea & he traveled in the wilderness in the borders which was nearer the Red Sea & he did travel in the wilderness with his family which consisted of my Mother Sariah & my elder Brothers who were Laman Lemuel & Sam [1 Nephi 2:6] & it came to pass that when he had traveled three days in the wilderness he pitched his tent in a vally by the side of a river of water [1 Nephi 2:7] & it came to pass that he built an altar of stones & he made an offering unto the Lord & gave thanks unto the Lord our God [1 Nephi 2:8] & it came to pass that he called the name of the River Laman & it empted into the red Sea & the vally was in the borders near the mouth thereof [1 Nephi 2:9] & when my father saw that the waters of the River empted into the fountain of the red Sea he spake unto Laman saying O that thou mightest be like unto this River continually runing into the fountain of all righteousness ...

-- 1830: Book of Mormon, p. 7-8 [punctuation as printed – original paragraphs used indentations]

[1 Nephi 2:3] And it came to pass that he was obedient unto the word of the Lord, wherefore he did as the Lord commanded him. 


[1 Nephi 2:4] And it came to pass that he departed into the wilderness. --And he left his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and took nothing with him save it were his family, and provisions, and tents, and he departed into the wilderness; 
[1 Nephi 2:5] and he came down by the borders near the shore of the Red Sea; and he travelled in the wilderness, in the borders, which was nearer the Red Sea; and he did travel in the wilderness with his family, which consisted of my mother, Sariah, and my elder brothers, which were Laman, Lemuel and Sam. 


[1 Nephi 2:6] And it came to pass that when he had travelled three days in the wilderness, he pitched his tent in a valley beside a river of water. 
[1 Nephi 2:7] And it came to pass that he built an altar of stones, and he made an offering unto the Lord, and gave thanks unto the Lord our God. 
[1 Nephi 2:8] And it came to pass that he called the name of the river Laman, and it emptied into the Red Sea; and the valley was in the borders near the mouth thereof. 


[1 Nephi 2:9] And when my father saw that the waters of the river emptied into the fountain of the Red Sea, he spake unto Laman, saying: O that thou mightest be like unto this river, continually running into the fountain of all righteousness.

-- 1981: Book of Mormon, p. 3-4

3 And it came to pass that he was obedient unto the word of the Lord, wherefore he did as the Lord commanded him.
4 And it came to pass that he departed into the wilderness. And he left his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and took nothing with him, save it were his family, and provisions, and tents, and departed into the wilderness.
5 And he came down by the borders near the shore of the Red Sea; and he traveled in the wilderness in the borders which are nearer the Red Sea; and he did travel in the wilderness with his family, which consisted of my mother, Sariah, and my elder brothers, who were Laman, Lemuel, and Sam.
6 And it came to pass that when he had traveled three days in the wilderness, he pitched his tent in a valley by the side of a river of water.
7 And it came to pass that he built an altar of stones, and made an offering unto the Lord, and gave thanks unto the Lord our God.
8 And it came to pass that he called the name of the river, Laman, and it emptied into the Red Sea; and the valley was in the borders near the mouth thereof.
9 And when my father saw that the waters of the river emptied into the fountain of the Red Sea, he spake unto Laman, saying: O that thou mightest be like unto this river, continually running into the fountain of all righteousness!

Among the four versions, there are a few differences that make each quotation unique. Even so, the wording or meaning is the same across all versions. The “1981” version is extremely faithful to the “Original.” If one compares the two versions (“Original” with “1981”), then the changes are minor and necessary: 36 punctuations marks (period, comma, semi-colon, colon, and exclamation); 24 ampersands (&) changed to “And” or “and.” There were 10 misspellings corrected in the “1981” version -- obedient for obediant for; down for dow; valley for vally (twice); traveled for traveld; Red Sea for Read Sea; brothers for Brethren; emptied for empted (twice); inheritance for “in heritance.” I counted 70 total changes.

These verses of 1st Nephi 2: 3-9 cover less than a half a printed page. As a math exercise, if one assumed there were 140 changes needed per printed page, then the 1981 Book of Mormon with 531 pages would need 74,340 editorial changes. It sounds like a lot, but the changes accomplish nothing more than making the Book of Mormon more readable.

My figure of 74,000 changes is MUCH larger (by a multiplier of about 20 times) than the number usually promoted by critics. Yet, please note how faithful the 1981 version is to the “Original” text. The passage I chose is representative of the vast majority of the “Original” manuscript.

After examination of the entire “Original,” “Printer’s,” and “1830” texts, I have to conclude that the modern “1981” text is an honest and fair representative of its predecessors, despite the transformations that took place. The Bible went through analogous transformations of the same magnitude or greater.

*****Additional Concerns*****

Some critics argue that there were major changes, but I would call them minor. Here is an example:

Critics often mention several verses in 1st Nephi that were changed in 1837 edition of the Book of Mormon from the 1830 version. These verses are 1st Nephi 11: 18, 21, 32; and 13:40, quoted respectively below. The changed portions are in brackets and bolded.

And he said unto me, Behold, the virgin which thou seest, is the mother [of the Son] of God, after the manner of flesh.

And the angel said unto me, behold the Lamb of God, yea, even [the Son of] the Eternal Father! Knowest thou the meaning of the tree which thy father saw?

And it came to pass that the angel spake unto me again, saying, look! And I looked and beheld the Lamb of God, that he was taken by the people; yea, [the Son of] the Everlasting God, was judged of the world; and I saw and bear record.

And the angel spake unto me, saying: These last records which thou hast seen among the Gentiles, shall establish the truth of the first, which is of the twelve apostles of the Lamb, and shall make known the plain and precious things which have been taken away from them; and shall make known to all kindreds, tongues, and people, that the Lamb of God is [the Son of] the Eternal Father and the Saviour of the world; and that all men must come unto Him, or they cannot be saved;

Some critics will argue that Joseph Smith was trying to dilute monotheistic themes in the Book of Mormon in order to better promote the three distinct personages of the Mormon Godhead (e.g., G. Palmer (2002), An Insider’s View of Mormon Origins, Salt Lake City: Signature Books, p. 9-10). Such a theory requires a certain amount of mind reading of the editor(s). There is a more parsimonious explanation: the above editorial insertions were made for clarity, and to make the verses consistent with the statements and concepts about the Son of God already present in the 1830 version of 1st Nephi Chapter 11. The following verses are taken from the same section as the verses quoted above. (Bolded emphasis is mine).

[1st Nephi 11:6] And when I had spoken these words, the spirit cried with a loud voice, saying: Hosanna to the Lord, the most high God; for he is God over all the earth, yea, even above all; and blessed art thou, Nephi, because thou believest in the Son of the Most High God; wherefore, thou shalt behold the things which thou desired.

[1st Nephi 11:7] And behold, this thing shall be given unto thee for a sign: that after thou hast beheld the tree which bore the fruit which thy father tasted, thou shalt also behold a man descending out of Heaven, and him shall ye witness; and after that ye have witnessed him, ye shall bear record that it is the Son of God.

[1st Nephi 11:24] And after that he had said those words, he said unto me, look! And I looked, and I beheld the Son of God going forth among the children of men; and I saw many fall down at his feet and worship him.

In other words, the changes in 1st Nephi 11: 18, 21, 32; and 13:40 did little more than make them consistent with the overall themes of the surrounding verses, which were not changed.

*****Bigger Changes?*****

I know of only one change that significantly altered the meaning of the passage. It is found in Mosiah 21: 28. The 1837 Kirkland edition (approved by Joseph Smith) changed “king Benjamin” to “king Mosiah.” While there have been a handful of other word insertions, those changes clarified meaning rather than altered the meaning.

It is sometimes mentioned that the phrase “yea, decreeth unto them decrees which are unalterable” was removed from Alma 29:4 in the 1840 Nauvoo edition of the Book of Mormon. Conspiracy theories abound, but the answer is probably simple. This verse and surrounding verses have several phrases beginning with “yea.” It would have been easy for a printer to miss one of them and do so without editorial notice. Notably, the phrase was restored in the 1981 edition.

*****Conclusions*****

Unfortunately, this essay cannot address all the conspiracy theories. I can only say, “Nothing is hidden.” Many early editions are printed on the Internet. The Original manuscript and the Printer’s manuscript (quoted above) can be purchased or found in some larger libraries.

My study of the early versions of the Book of Mormon and the intentions of its producers suggest a process of integrity, occasionally confounded by innocent human error. The presentation of the extant Original manuscript suggests an extraordinary transcription process with minimal revision.

The Book of Mormon deserves serious objective scholarly study, regardless of whether or not one believes in its divine origins. Scholars have too often passed up on the book, because of its supernatural claims and its production from the log cabin frontier of 1829 America. Fortunately, Royal Skousen, in an act of immense scholarship, has restored to us the foundational manuscripts. “Mormon Studies” has a strong future in the halls of academe.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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When the Church Struggles …

Authorized Apostles Unify the Faith

The need for duly ordained Apostles in the Church is nowhere more evident than in Acts chapters 15-16. I love the honesty of those chapters, because nothing is hidden. These chapters discuss the big questions, disputes among personalities, questions about authority, etc.

We take these issues for granted now, but the early primitive Church had to determine the answers to the following questions: Should one be a Jew before becoming a Christian? Did new Christians have to first live the Law of Moses? Did a male have to be circumcised before being baptized? For example:

Acts 15:1-2
1 ¶ AND certain men which came down from Judaea taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saved.
2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

First of all, can you imagine regular members of the Church arguing with a general authority, like Paul, about doctrine? Of course, Paul and Barnabas were probably just newly ordained, and perhaps regular Church members did not easily recognize their authority. (I presume Paul and Barnabas would carry papers signed by Peter, James, and John giving them authorization).

Acts 15:6-8
6 ¶ And the apostles and elders came together for to consider of this matter.
7 And when there had been much disputing, Peter rose up, and said unto them, Men [and] brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as [he did] unto us;

To repeat, Peter stood up and said [to paraphrase], “We determined a long time ago that non-Jews should hear the gospel of Christ. God knows their hearts, and they receive the Holy Ghost just like us.”

James Bar-Zebedee got up (v. 13-17) and quoted Amos 9: 11-12. So that you can easily compare what James said, I will quote directly from Amos:

Amos 9:11-12
11 ¶ In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:
12 That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.

It is interesting that James would quote these verses to justify the gospel going to the gentiles (non-Jews or heathen). The raised tabernacle of David is Jesus, who was from the royal lineage of David. That royal house had fallen, but now Jesus had rebuilt it. The term “Edom” (men) in verse 12 is a Hebrew term related to “Adam” (man). James’ interpretation is that the raised tabernacle of Jesus will encompass all men, even the heathen.

Once the issues had been settled the Apostles did what Apostles do:

Acts 15:22-23
22 ¶ Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; [namely], Judas surnamed Barsabas, and Silas, chief men among the brethren:
23 And they wrote [letters] by them after this manner; The apostles and elders and brethren [send] greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

What sort of things did they preach and write in these letters?

Acts 15:28-29
28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

It would appear that they concluded that some of the laws of Moses were necessary, but NOT circumcision. Stay away from meats barbequed at idols; don’t consume blood; things strangled (considered unclean); and from fornication. This cannot be a comprehensive list. The 10 Commandments surely still applied.

Then, somehow, Paul and Barnabas, who had been missionary companions, had a big blow up, obtained different companions, and then parted ways:

Acts 15:39-41
39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.
41 And he went through Syria and Cilicia, confirming the churches.

Isn’t it interesting that even preeminent Church leaders argued? They had fights and had to find compromising solutions. In any case, in Acts chapter 16 Paul stumbles upon Timothy, who was half Greek and half Jew. Paul wanted to take him on the mission but did NOT want to get into arguments with the Jews who knew that Timothy was Greek. So, Paul had Timothy get circumcised!

Acts 16:3
3 Him [Timothy] would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.

Paul made a compromise. Rather than get into big arguments with the Jews, he just circumvented the issue with circumcision. There were bigger issues that needed attention such as, “Jesus is the Messiah.” Paul minimized the distractions.

Paul discovered that early members of the Church sometimes did not know how to receive proper revelation, and instead believed in the occult and magic:

Acts 16:16-18
16 ¶ And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:
17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.
18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.

I really appreciate seeing these struggles in the early Church. Such struggles also existed in the restoration movement in 1831, when the LDS Church was about one year old. Members of the Church were asking questions like: Does one have to be baptized before they can attend Church? Does one have to be baptized before they can attend sacrament meeting? What if such people partake of the sacrament? Should nonmembers be excluded from sacrament meeting? These questions seem resolved to us now, but here is what the Lord had to say:

D&C 46:3-5
3 Nevertheless ye are commanded never to cast any one out from your public meetings, which are held before the world.
4 Ye are also commanded not to cast any one who belongeth to the church out of your sacrament meetings; nevertheless, if any have trespassed, let him not partake until he makes reconciliation.
5 And again I say unto you, ye shall not cast any out of your sacrament meetings who are earnestly seeking the kingdom--I speak this concerning those who are not of the church.

Again, we may chuckle at some of our ancestors’ questions, but there is a larger point. The BIG point is: priesthood authorities resolve the big questions. Every age of time has its big questions. In 1890 the big question was: Does one have to enter polygamy to be eligible for the Celestial Kingdom? Fortunately, the given answer was “NO.”

Today, we have our own special issues that are in the process of being resolved. Generations from now our descendants may chuckle at the questions we had.

What are those BIG modern questions? Well, there are probably many. What responsibility does the Church have for poverty among non-members of the Church? The Church provides great humanitarian service, but where is the line drawn on how much to do? How should we counsel faithful members of the Church with same-sex attraction? Should the membership be encouraged to blog and get their (widely varying) opinions out on the Internet? How can responsible scholarship of Church history and scripture be bolstered? How should women and men divide the responsibilities of the Church? How can we better involve non-members in marriages involving the Temple? This is only a small sample.

Educated members of the Church, those who see clearly, have a responsibility to be aware of those many issues. It is also fine to have opinions on them. However, one should never confuse one’s opinions with official Church policy. Where would the Church be without Apostolic decisions? We would be having visions in the aisles, speaking in tongues, dancing with snakes, trying to heal without physicians, promoting soothsaying and fortune telling, etc. etc.

While it is true that the Church gives us many answers to eternal truths, at the same time, many questions remain. That is why we have modern Prophets and Apostles. It astonishes me that the Christian world does not recognize this. But, how could they? The authority was lost, and the spiritual gifts disappeared. Even so, the Apostle Paul said:

Ephesians 4:11-13
11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

The Apostles, old and modern, unify the faith, and bring knowledge of the Son of God. They give true counsel. By their fruits ye shall know them (Matthew 7: 15-16). We are told to have manners, to be humble, to be honest, to be good citizens, to be benevolent, and to seek after all good things (Article of Faith #13). We are NOT told to be superstitious, to read tabloid magazines, to seek the occult, to believe in new age doctrines, to avoid marriage, to avoid science, and to avoid good logic and reason. Yes, there are modern voices of “good reason” that unify the faith, and they can be heard at LDS.org.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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The Covenant of Abraham:

… and the 12 Tribes of Israel

As we preach the Book of Mormon we should never forget the two-fold purpose of the book written on its title page (“The Book of Mormon: An account written by the hand of Mormon upon plates taken from the plates of Nephi”): 1) to testify of Christ and 2) to be a vehicle for the gathering of the house of Israel (the 12 tribes) by revealing to them the covenants of the Lord. This second purpose is seldom discussed. To appreciate this second purpose, we must understand the Abrahamic covenant and the history of the 12 tribes.

(An excellent introduction to the history of the twelve tribes is presented on p. 401-419 of the Book of Mormon Reference Companion (BMRC, Deseret Book). Of those, pages 416-419 are the easiest to understand and are a good starting point.)

This short essay will try to summarize what I think are the essential points of both doctrine and history.

Abrahamic Covenant

Although an ancient promise, the “Abrahamic covenant” is vital to the practices of Latter-day Saints (see LDS Bible (1979) Dictionary, “Abraham, Covenant of,” p. 602; and BMRC, p. 25). The best scriptural summary of the Abrahamic covenant is the following in which Jehovah appears to Abraham:

Abraham 2: 9-11
9 And I will make of thee a great nation, and I will bless thee above measure, and make thy name great among all nations, and thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and Priesthood unto all nations;
10 And I will bless them through thy name; for as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father;
11 And I will bless them that bless thee, and curse them that curse thee; and in thee (that is, in thy Priesthood) and in thy seed (that is, thy Priesthood), for I give unto thee a promise that this right shall continue in thee, and in thy seed after thee (that is to say, the literal seed, or the seed of the body) shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal.

In the Book of Genesis, Abram (whose name was changed to Abraham) was told by the Lord, “I will make thee a great nation …and thou shalt be a blessing” (Gen. 12:2). Abram was told that God would multiply his seed like the number of stars in heaven and the sand on the seashore (Gen. 15: 5; 22: 17). Jacob, Abraham’s grandson, was given the same blessing renewed:

Genesis 28:14
14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.

Clearly, Abraham’s progeny were to be prolific, widely scattered about the earth, and a blessing to all peoples.

The covenant also involved a promised land, Canaan. Genesis 15: 18 says, “Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.” In other words, the promised land was bounded by the Wady el’Arish on the west and by Babylon (Iraq) on the east.

In sum, the covenant of Abraham included the following promises: inheritance of the land of Canaan (the land of Israel), prosperity, and all priesthood blessings of salvation, exaltation, and eternal life. Abraham’s descendents were to be scattered about the earth like grains of sand, but also were to bear the ministry and bless all people on the earth.

Fulfillment of these promises in the last days required the gospel to be restored, the high priesthood, and temple ordinances. For example, the LDS Bible Dictionary under “Abraham, Covenant of” states: “The portions of the covenant that pertain to personal salvation and eternal increase are renewed with each individual who receives the ordinance of celestial marriage (see D&C 132: 29-33).”

The gospel, the priesthood, and the temple have been restored, but a central element awaits fulfillment and is in process: the gathering of the scattered or lost tribes of Israel.

The Twelve Tribes

The Abrahamic covenant is a direct promise to the twelve tribes of Israel. Recall that Abraham sired a son, Issac, and Issac gave rise to Jacob. Jacob under a special relationship with God was given the new name of “Israel.” Jacob (Israel) had twelve sons, who are listed in Genesis 35: 22–26. The main sons who we need to remember are Levi (holders of the Levitical priesthood), Judah (the tribe of the Jews), Joseph (whose own sons, Ephraim and Manasseh, became separate tribes), and Benjamin. The descendents of these sons formed 12 tribes, each named after one of Jacob’s sons. Each tribe was assigned a territory in the land of Canaan (see Map #3 in the LDS Bible (1979) entitled “The Division of the 12 Tribes”), but there were many power struggles.

Now we must jump forward in time to about 1063 B.C. This is the period in which the prophet Samuel anointed David (of David & Goliath fame) to be king of Judah. David eventually became king of all of Israel. At some point, God made a promise to David that his descendants would rule over Israel forever (2 Samuel 7). Since Jesus was of the royal house of David, this prophecy eventually came true. Jesus’ lineage is a critical point to remember. Without Jesus the Davidic covenant would be a failed prophecy.

Near David’s death (about 1015 B.C.), the prophet Nathan anointed Solomon to be king. Of course, it was Solomon who built the great “Solomon’s temple” in Jerusalem. When Solomon died in about 975 B.C., his son, Rehoboam, took power, but the kingdom began to unravel. In a political struggle, Jeroboam-I took control of the northern region of the
kingdom and established a capital in Shechem. The kingdom was now divided into two regions: a northern kingdom called “Israel” and a southern kingdom called “Judah.” Again, see Map #3 in the LDS Bible: “The Division of the 12 Tribes” or the map on p. 416 of the BMRC. This period from about 975-722 B.C. was known as the “Divided Monarchy.”

The northern kingdom was dominated by the tribes of Ephraim and Manasseh, but consisted of about 10 tribes overall. These tribes began to apostatize, forming their own religion, with a different priesthood and golden calves to worship. The southern kingdom based in Jerusalem continued to practice the covenants of their fathers. The dominant tribes in the southern kingdom were Judah and Benjamin. Fortunately, some of the ancestors of Lehi (of the tribe of Manasseh) escaped the nonsense in the north and apparently settled in Jerusalem.

The Scattering and the Gathering

Now we are finally nearing the punch line. In 722 B.C. Assyria swept into the northern kingdom of Israel and conquered it. Many northerners (with their apostate practices) were driven into diverse lands – Europe, etc. These became the so-called “lost tribes of Israel.” Other northerners were taken into captivity and intermarried with the pagan Assyrian peoples. These apostate people became the Samaritans, people who were reviled and hated by the Jews. It was only the example of Jesus who taught the Jews not to be prejudiced against the Samaritans. Recall the stories of the good Samaritan (see Luke 10: 30-35) and the woman at the well (see John 4: 9). These lessons against bigotry are sometimes missed without an understanding of the history of Samaria. (Bigotry against any peoples has NO part in the gospel of Christ!)

The restored gospel has been given the keys to reconstitute and gather the 12 tribes (D&C 110: 11). Of course, this is proclaimed in our 10th Article of Faith.

The BMRC states on p. 418: “Most members of the Church today are gathered descendants of the lost tribes.” Where are the lost tribes? Well, they are all around you, and you are one of them – either directly or adopted. The LDS Bible Dictionary under “Abraham, Covenant of” states: “Those of non-Israelite lineage…are adopted into the house of Israel, and become heirs of the covenant and the seed of Abraham, through the ordinances of the gospel.” Patriarchal blessings assign most members of the Church to either “Ephraim” or “Manasseh.”

What are our jobs as a missionary? Answer: To preach Christ and to gather the scattered Israelites. Of course, missionary work really extends to all peoples, since all are children of God and may be adopted into the House of Israel. But keep in mind, there is some larger purpose to gathering Israel, and it is to enable the Abrahamic Covenant to be fulfilled!! The Book of Mormon is a crucial part of that promise.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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*****
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The Second Chance Rule:

Actually Seventy Times Seven

Does God forgive and how often? Are there any hints? Let’s switch gears before attempting an answer.

*****A Story about General David Petraeus*****

In the news today (April 23, 2008): General David Petraeus, previously the head commander over the Iraq War, has been promoted to the U.S. Central Command, which makes him the head military officer over the all military operations in the Middle East, Central Asia, and East Africa. Obviously, a primary focus of his attention will still be the conflicts in Iraq and Afghanistan.

General Petraeus has solved problems in Iraq that have not been solved by his predecessors. He is one of the most important military leaders of our time.

The following story gives some clues as to the nature of his leadership.

A number of years ago when Petraeus was just a Colonel and commander of Fort Campbell, he was overseeing a live-fire exercise being run by a Captain Fred Johnson. During the exercise one of the lower ranked soldiers, Specialist Jones, tripped and fired his rifle in error. As bad luck would have it, the bullet struck Petraeus in the chest and nearly killed him.

First-rate war correspondent Michael Yon picks up the rest of the story:

From Michael Yon: Online Magazine, July 5, 2007
Beauchamp and the Rule of Second Chances
The best that Captain Johnson and Specialist Jones might have hoped for was a painless end to their military service. I asked LTC Fred Johnson about the story of his own soldier shooting David Petraeus, and I asked how it could be that Johnson was still in the military. Johnson looked me in the eye and said something like, “Mike. You know what Petraeus did?”

“What?” I asked.

“He gave me a second chance.”

Fred Johnson actually got picked up for promotion early.

“But what happened to the young soldier?” I asked, thinking surely there had to be a consequence. … A soldier just can’t shoot a commander in the chest and walk away. There is no such thing as an “accidental discharge.” Unplanned bullet launches are called “negligent discharges.” As in negligent homicide.

LTC Johnson answered something like, “Mike, you won’t believe how Jones was punished. Petraeus sent Jones to Ranger School.”

I couldn’t believe my ears! That’s a punishment that a lot of young soldiers dream about, even though Ranger School is a very difficult course. But after thinking on it awhile, I realized it probably explains why LTC Johnson sometimes says, “I believe in second chances.”

Fred Johnson said it just the other day. He said it to me, “When someone gives you a second chance, you should pass it along.”

First-rate leaders anticipate the future with tremendous foresight, compassion, and agility. They see clearly in ways that other leaders simply do not. It is NOT too out of line to call them seers. Petraeus has shown every evidence of being a kind of military seer.

*****Jesus & 2nd Chances*****

Like the story given directly above, Jesus gives us second chances. Not only does he give us second chances, but thirds, fourths, fifths, and so on.

Matthew 18: 21-22
21 ¶ Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.

The phrase “seventy times seven” is just the Jewish idiom for (or way of saying) “a zillion times.”

Therefore, we should never get discouraged and start to believe we are not good enough. Without Christ, no man is “good enough.” The atonement is the bridge between imperfect man and God. The sacrifice of Jesus was his way of saying to us, “The doors of my Church are always open to you. I will always be listening for your prayers.”

God will NEVER abandon us. And, we should never let anyone give us the impression that God will abandon us. The Apostle Paul expressed this point this way:

Romans 8: 38-39
38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

In other words, nothing in the universe can separate us from God, if we sincerely attempt to come unto Him!!!

This lesson is NOT an excuse to live a riotous life. The lesson is that we have a license to turn our lives around, repent, and start doing good – even if it is in the late innings in the ballgame of life. We never have a license to sin. What we do matters; otherwise divine forgiveness would be unneeded.

*****

Copyright 2008 S.Faux (Email: foxgoku54@gmail.com; URL: http://mormoninsights.blogspot.com). Readers may distribute this post provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Scriptural Prayers for the LDS Soldier:

”Preserve Me from the Violent Man”

Photo from: U.S. Dept. of Defense

*****

Does God listen to the prayers of the soldier going to, fighting in, or coming from battle? Read the words of Psalm 91, sometimes known as the “Soldier’s Psalm:”

New International Version: Psalm 91
1 He who dwells in the shelter of the Most High will rest in the shadow of the Almighty.
2 I will say of the LORD, "He is my refuge and my fortress, my God, in whom I trust."
3 Surely he will save you from the fowler's snare and from the deadly pestilence.
4 He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart.
5 You will not fear the terror of night, nor the arrow that flies by day,
6 nor the pestilence that stalks in the darkness, nor the plague that destroys at midday.
7 A thousand may fall at your side, ten thousand at your right hand, but it will not come near you.
8 You will only observe with your eyes and see the punishment of the wicked.
9 If you make the Most High your dwelling—even the LORD, who is my refuge-
10 then no harm will befall you, no disaster will come near your tent.
11 For he will command his angels concerning you to guard you in all your ways;
12 they will lift you up in their hands, so that you will not strike your foot against a stone.
13 You will tread upon the lion and the cobra; you will trample the great lion and the serpent.
14 "Because he loves me," says the LORD, "I will rescue him; I will protect him, for he acknowledges my name.
15 He will call upon me, and I will answer him; I will be with him in trouble, I will deliver him and honor him.
16 With long life will I satisfy him and show him my salvation."

This is a Messianic psalm that applies equally to the soldier. Notice that verses 14-16 switch voice from the soldier to the Lord. The Lord says, “[the soldier] will call upon me, and I will answer him.”

A basic soldier’s prayer is to be kept from the violent man, as expressed in the following:

Psalms 140:4
4 Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.

Soldiers should pray to keep from being weakened. Isaiah gave these words:

Isaiah 40:31
31 … they that wait upon the LORD shall renew [their] strength; they shall mount up with wings as eagles; they shall run, and not be weary; [and] they shall walk, and not faint.

Latter-day Saints are very familiar with the section of the Doctrine & Covenants known as the Word of Wisdom. It says:

D&C 89: 18-21
18 And all saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their navel and marrow to their bones;
19 And shall find wisdom and great treasures of knowledge, even hidden treasures;
20 And shall run and not be weary, and shall walk and not faint.
21 And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them. Amen.

Spiritual and physical strength, such that we might run and not be weary, depend upon living the commandments, living in a manner that we may attend the temple, and obtaining sacred knowledge. Then, we are promised that the destroying angel shall pass us by.

Will the Lord be closed to those who have lived a riotous life? No. A central message of the scriptures is one of forgiveness. Listen to the prophet Isaiah, as he gives this pray for the prodigal son or daughter:

Isaiah 55:7
7 Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.

Should the concerned soldier be reticent to pray? No. The Lord is near and will listen to our requests. From prayer is the peace of God.

New American Standard Bible: Philippians 4: 4-7
4 Rejoice in the Lord always; again I will say, rejoice!
5 Let your gentle spirit be known to all men. The Lord is near.
6 Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.
7 And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.

Can we pray too much? Is it possible to overdo prayer? Not according to the Apostle Paul:

1 Thessalonians 5:17
17 Pray without ceasing.

Soldiers in the theater of war do suffer. To be such a soldier is to sacrifice the comforts of life. Peter gives this advice to the suffering:

1 Peter 4:12-13
12 ¶ Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:
13 But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

Nephi’s psalm is ideal for the warriors of the desert.

2 Nephi 4: 32-35
32 … O Lord, wilt thou not shut the gates of thy righteousness before me, that I may walk in the path of the low valley, that I may be strict in the plain road!
33 O Lord, wilt thou encircle me around in the robe of thy righteousness! O Lord, wilt thou make a way for mine escape before mine enemies! Wilt thou make my path straight before me! Wilt thou not place a stumbling block in my way--but that thou wouldst clear my way before me, and hedge not up my way, but the ways of mine enemy.
34 O Lord, I have trusted in thee, and I will trust in thee forever. I will not put my trust in the arm of flesh; for I know that cursed is he that putteth his trust in the arm of flesh. …
35 Yea, I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen.

Nephi seems to be saying: Lord, shut NOT thy gate upon me. Let me walk in the low valley on the plain roads, not the treacherous ones on higher ground. Protect me with thy robe. Provide a straight way of escape from my enemies. Provide a clear way without stumbling blocks, but impair the path of mine enemy. Lord, I will trust thee, not man. You will answer my prayers, and therefore I will cry to thee forever.

Side note: Would a man of Hebrew background use a term like “stumbling block.” such as given in verse 33? Sure. The term could easily come from “stone of stumbling,” as given in Romans 9: 32-33 and Isaiah 8: 14. The Hebrew words are “eben” [Strong’s #068] meaning “stone,” and “negeph,” [Strong’s #5063] meaning “stumbling.” The Book of Mormon is full of such phrases, often given in slightly different terms.

*****

Other blog-essays with military-scriptural themes can be found on this site at the following links:

#1: The Lord is My Shade

#2: We are ALL Prodigal Sons

#3: Advice for LDS Combat Soldiers

#4: More Advice to LDS Combat Soldiers

#5: Modern Psalm for Our Soldier

*****

Scripture taken from the Holy Bible, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984 International Bible Society. All rights reserved throughout the world. Used by permission of International Bible Society.

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Support Mormon Insights by making a COMMENT.

The LORD is My Shade:

Scripture and thoughts for LDS Solders

Latter-day Saints (LDS) have fought in every American war since the Mexican-American of 1846-1848. (Admittedly, not many LDS fought in the U.S. Civil War, but there were a few). The result has produced many LDS with combat experience or who have otherwise served in war. This essay will discuss some scriptures that are particularly pertinent to LDS soldiers, especially in the context of the troubles in the Middle East. Further, I will briefly discuss a few points in history, and I will provide a partial listing of the military involvement of some modern General Authorities.

Photo from: U.S. Dept. of Defense

*****

There is plenty of advice for soldiers in the scriptures. The following verses apply to soldiers fighting in the desert:

New International Version : Psalm 121
1 I lift up my eyes to the hills— where does my help come from?
2 My help comes from the LORD, the Maker of heaven and earth.
3 He will not let your foot slip— he who watches over you will not slumber;
4 indeed, he who watches over Israel will neither slumber nor sleep.
5 The LORD watches over you— the LORD is your shade at your right hand;
6 the sun will not harm you by day, nor the moon by night.
7 The LORD will keep you from all harm— he will watch over your life;
8 the LORD will watch over your coming and going both now and forevermore.

God is our help, even in battle. He watches over us without slumber. He is our shade during the day, and he is our light during the night. He will watch our coming and our going.

I have written a modern variation of this Psalm 121 for my Army son on this page.

*****

Whether we have lost our way in the desert or we are merely seeking guidance on life’s pathways, the LORD has blessed us with his spirit. Forks in the road of life are no problem, if we will but listen:

New International Version : Isaiah 30:21
21 Whether you turn to the right or to the left, your ears will hear a voice behind you, saying, "This is the way; walk in it."

Whether on guard duty or in combat, think of this advice the LORD gives soldiers:

New American Standard Bible : 1 Corinthians 16:13-14
13 Be on the alert, stand firm in the faith, act like men, be strong.
14 Let all that you do be done in love.

Combat is the opposite of love, but even so, there needs to be a real commitment to fellow soldiers. Also, there needs to be a certain compassion for the wounded and the captured. There is no need to glorify killing. It is simply a dirty deed that must be done.

God knows the righteous desires of the mind, and he assures us that our hopes will NOT be in vain.

GOD'S WORD® Translation : Jeremiah 29:11
11 I know the plans that I have for you, declares the LORD. They are plans for peace and not disaster, plans to give you a future filled with hope.

God expects us to be ambitious soldiers and to minimize any evil. The following is the famous prayer of Jabez:

New Kings James Version : 1 Chronicles 4:10
10 And Jabez called on the God of Israel saying, “Oh, that You would bless me indeed, and enlarge my territory, that Your hand would be with me, and that You would keep me from evil, that I may not cause pain!” So God granted him what he requested.

How can we accomplish such great things? The LORD has given the answer:

Bible in Basic English
 : Joshua 1:9
9 Have I not given you your orders? Take heart and be strong; have no fear and do not be troubled; for the Lord your God is with you wherever you go…

Even Jesus was impressed with the faith of soldiers. It was a soldier (a Roman centurion!) who approached Jesus in an act of faith and Jesus marveled saying, “I have not found so great faith, no, not in Israel.” The full context is below:

Matthew 8:5-10, 13 (King James Version)
5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
7 And Jesus saith unto him, I will come and heal him.
8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. …

13 And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

*****

Read how the comfort of God works. Burdens were made light, even when Amulon put the people of Alma to death for merely praying:

Mosiah 24: 15
15 And now it came to pass that the burdens which were laid upon Alma and his brethren were made light; yea, the Lord did strengthen them that they could bear up their burdens with ease, and they did submit cheerfully and with patience to all the will of the Lord.

Alma said the following to his warrior son, Helaman:

Alma 36: 3
3 … whosoever shall put their trust in God shall be supported in their trials, and their troubles, and their afflictions, and shall be lifted up at the last day.

A few verses later, within the symmetry of the chiasmatic poem, Alma testified (cf. Ps. 34: 19):

Alma 36: 27
27 … I have been supported under trials and troubles of every kind, yea, and in all manner of afflictions; …and I do put my trust in him, and he will still deliver me.

In another section of the Book of Mormon, Moroni observed (Ether 12: 25), “Thou [the Lord] … made our words powerful, even … when we write we behold our weakness and stumble because of the placing of our words,” and then ironically (or perhaps to specifically illustrate his point), he wrote the following powerful statement:

Ether 12: 27
27 And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.

Joseph Smith had been a innocent prisoner in the Liberty Jail, Missouri for about 4 months when he received the following revelation in March, 1839. He was literally in a cramped and drafty pit with a low ceiling. His patience was wearing thin, but this is what he was told by the Lord:

D&C 122: 7-9
7 And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good.
8 The Son of Man hath descended below them all. Art thou greater than he?
9 Therefore, hold on thy way, and the priesthood shall remain with thee; for their bounds are set, they cannot pass. Thy days are known, and thy years shall not be numbered less; therefore, fear not what man can do, for God shall be with you forever and ever.

The following words speak for themselves:

Psalms 55: 22
22 Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.

Even the most righteous of the righteous will have times of suffering. Why? The answer involves learning to comfort those in pain.

2 Corinthians 1: 3-4
3 ¶ Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

*****

After the military leader Helaman, commander over the sons of Ammon, overtook the city of Manti by great stratagem and prayer, he had expected to receive great supplies and reinforcements from his government in the land of Zarahemla. No General gets exactly what he wants. He did get some food and some 2,000 men, but in Helaman’s opinion the amounts were insufficient. He wrote the following:

Alma 58: 9-12
9 And now the cause of these our embarrassments, or the cause why they did not send more strength unto us, we knew not; therefore we were grieved and also filled with fear… .
10 Therefore we did pour out our souls in prayer to God, that he would strengthen us and deliver us out of the hands of our enemies, yea, and also give us strength that we might retain our cities, and our lands, and our possessions, for the support of our people.
11 Yea, and it came to pass that the Lord our God did visit us with assurances that he would deliver us; yea, insomuch that he did speak peace to our souls, and did grant unto us great faith, and did cause us that we should hope for our deliverance in him.
12 And we did take courage with our small force which we had received, and were fixed with a determination to conquer our enemies, and to maintain our lands, and our possessions, and our wives, and our children, and the cause of our liberty.

Helaman returned to Zarahemla after the war and became a missionary with great success. See Alma 62.

Maybe Helaman would not have complained so much if he knew how good the 2000 soldiers were. They were the so-called stripling warriors who defeated many enemy and who came away essentially unharmed.

In Alma 53 through 57 we read the feats of these 2,000 stripling warriors who survived vigorous battle. Is this so strange? Read below:

1. In the Korean War the 213th Armored Field Artillery Battalion of the Southern Utah National Guard was led by the prayerful Col. Frank Dalley. The unit was sometimes nicknamed “the 2nd Mormon Battlion.” The President of the St. George Temple promised them they would return unharmed if they kept the commandments. In a large battle in Kapyong on May 27, 1951 about 240 LDS soldiers engaged two to four thousand Chinese in intense canyon fighting. The net result was about 300 enemy dead, about 830 enemy captured. For the U.S.: zero dead and four slightly wounded. A Wyoming unit of the same size and equipment got wiped out.

2. In the Mexican-American war (Feb. 1847) Col. Alexander Doniphan (of Mormon history fame, having saved Joseph Smith’s life) with 1200 U.S. soldiers engaged 3000 Mexican soldiers in the Battle of Sacramento. The net result was: 300-500 enemy dead and about the same number wounded. U.S. casualties were about 4 dead and about 8 wounded.

3. In the Battle of New Orleans (Jan. 1815) Andrew Jackson with 5000 soldiers battled 7500 British of which 2000 were killed. Jackson lost about eight.

*****

Can one serve in the military, even in combat, and return whole enough to serve as a minister of the Church? The answer is a resounding YES. See the synopses below (not a complete list):

Modern Members of the Quorum of Twelve:

James E. Faust, 2nd Counselor to President Hinckley, served as an officer in the U.S. Air Force doing overseas in intelligence work in WWII.

Boyd K. Packer served as a bomber pilot during World War II and was stationed on an Okinawa island.

L. Tom Perry volunteered for duty in the Marine Corps and was with the first occupation troops to enter Japan in WWII. While on the island of Saipan, located in the Pacific, he and his companions built a small chapel.

David B. Haight was a Naval officer in WWII.

Neal Maxwell served two years in the army infantry of WWII, which included fighting in Okinawa.

Russell M. Nelson served a two-year term of medical duty as a physician in the U.S. Army in Korea during the Korean War.

Dallin Oaks served in the Army National Guard during the Korean War but his unit was never activated into war.

M. Russell Ballard served in the United States Army Reserve between 1956 and 1957. He held the rank of first lieutenant.

Richard G. Scott worked in the Navy for 12 years under Admiral Hyman G. Rickover on a top-secret military project involving nuclear energy.

Robert D. Hales served in the 1950s as a jet pilot in the Air Force. He flew F84 Thunderjets and F100 Super Sabres in the Strategic Air Command and the Tactical Air Command.

Seven Presidents of Seventy:

Earl C. Tingey served in the United States Army's Judge Advocate General Corps meeting a three year commitment.

Robert C. Oaks was a jet pilot in the Air Force during the Vietnam War. He became a career officer and retired at the rank of 4-Star General.

!st Quorum of Seventy:

Lance B. Wickman was a Captain in the U.S. Army from 1964 to 1969. He was deployed twice to Viet Nam, and received the Bronze Star and the Purple Heart medals.

*****

Scripture taken from the Holy Bible, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984 International Bible Society. All rights reserved throughout the world. Used by permission of International Bible Society.

Scripture taken from the New Century Version®. Copyright © 2005 by Thomas Nelson, Inc. Used by permission. All rights reserved.

Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.

GOD'S WORD is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




Please feel free to give my blog site a "Blogged.com" rating and review by clicking here.

*****
Support Mormon Insights by making a COMMENT.

TRUE MEEKNESS

Elder Neal A. Maxwell
(1926 - 2004)
Ordained an Apostle: July 23, 1981

Dedication: To the late Elder Neal A. Maxwell, whose writings, talks, intellect, and life have been an immense influence.

*****

The gospel embraces all truth. Mormonism has the gospel of salvation and exaltation as implemented under the Melchizedek priesthood. This does not mean, however, that we have pure or full truth in most other categories. Therefore, we LDS must always be in the process of sifting truth from falsehood. We must avoid arrogance. Instead, we must meekly and humbly seek after the truth in order to obey God, not man.

True meekness embraces science

The good news is that we can learn spiritual truths by revelation, scripture, and the words of prophets. Such study is done line by line over a full lifetime. Fortunately, we can use science to avoid any popular myths of the moment. In that context, I love the following quote:

Neal A. Maxwell, Deposition of a Disciple, ~p. 89*
I regard the counsel given to the eminent scientist Henry Eyring by his father as very healthy; he said to his son [the future Apostle], "Henry, remember you don't have to believe anything that's not true!"

Conversely, we must pursue truth as we simultaneously avoid falsehoods. As we learn, we need to be prepared to revise our opinions. We need to be willing to abandon our favorite myths. Elder Maxwell said the following in the same context:

Neal A. Maxwell, For the Power is in Them, ~p.25*
La Rochefoucauld gave us a marvelous figure: "There goes another beautiful theory about to be murdered by a brutal gang of facts."

We need not fear making adjustments in thinking. Basic truths will always be unharmed: Jesus is the Christ; the gospel and priesthood have been restored; we have a living prophet; etc. But as seers, we need to see clearly the things others do not see. Galileo literally saw more clearly when he looked through an early telescope and realized that the earth was not the center of the universe, and the sun did NOT revolve around the earth. The theology of his time could not embrace these basic scientific facts, and as such, was not worth very much. Galileo forced theologians to realize that God’s creation was NOT at the center. “Centerness” was a false doctrine. I think such scientific advances were necessary precursors to the Restoration.

Another example is found in the science of Isaac Newton. Newton forced theologians to realize that “white” is not “pure.” We LDS still associate the shade of white with purity (as in the temple), but Newton passed white light through a prism to get rainbows, and he passed rainbows back through another prism to get white light again. In other words, we now know that “whiteness” contains all visible wavelengths of light (messy colors). The theological doctrine of “white being pure and elemental” was a false doctrine. The true doctrine is that white represents moral purity and symbolically embraces all wavelengths that our eyes can see – that is, the universe.

Newton’s work ultimately set the stage for the later development of the photospectrograph. This instrument is a kind of prism that captures light from an object, like from a piece of paper or a distant star, and is able to determine the amounts of hydrogen, carbon, and other elements. Few instruments have meant more to science. Newton meekly approached the universe and found important truth. Whether he realized it or not, he set the stage for the Restoration.

True meekness embraces spiritual truths

True meekness involves realizing that one has a limited understanding of the scientific and empirical world. Essential truths, such as Jesus is the Christ, would be missed by science alone. Spiritual knowledge must be sought. At first, such knowledge is based only in faith and the spirit (from first comforter) and then later in life it can be supplemented.

Meekness is a key to finding spiritual truth and then preaching it. The Apostle Peter gave some good advice to missionaries and Christians in general:

1 Peter 3:15
15 But sanctify the Lord God in your hearts: and [be] ready always to [give] an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

It is worth trying to understand these last terms: meekness and fear. The word “meekness” comes from the Greek word “prautes” (Strong's #4240), meaning mildness of disposition or gentleness of spirit. The word “fear” comes from the Greek work “phobos” (Strong’s #5401) from which we get the English word “phobia.” Phobos means fear, dread, terror, or reverence.

Although Mormons consider the King James Version authoritative, this should not imply that we should never look at other translations. In fact, responsible modern translations can be very useful at times. The following is a slightly extended quotation from a modern translation that provides a fuller context:

New American Standard Bible : 1 Peter 3:13-15
13. Who is there to harm you if you prove zealous for what is good?
14 But even if you should suffer for the sake of righteousness, you are blessed. AND DO NOT FEAR THEIR INTIMIDATION, AND DO NOT BE TROUBLED,
15 but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence;

Now we are in a better position to understand verse 15. It seems to be saying that we should be ready at all times to give a gentle and respectful answer to anyone who wants to understand the reasons for the hope that is within us.

Notice that verse 15 is not saying that we should speak in self-righteousness, or as a “know-it-all,” or as a great debater. It is simply saying that we should be prepared to speak of the faith and hope that dwells within us while having a proper spiritual attitude.

What is that proper spiritual attitude? It is one of meekness, humility, kindness, patience, gentleness, respect, and reverence.

There is NO reason to be defensive, to raise one’s voice, to get emotional, to have one’s heart race, to start sweating, or even to entertain self-doubts.

Bruce R. McConkie described meekness in the following terms:

Bruce R. McConkie, Mormon Doctrine, p.474, "MEEKNESS"
In the Sermon on the Mount, as given both to the Jews and to the Nephites, Christ promised that the meek shall inherit the earth. (Matt. 5:5; 3 Ne. 12:5.) David gave the same assurance to ancient Israel. (Ps. 37:11.) Few virtues have such inherent worth as meekness, for the meek are the godfearing and the righteous. They are the ones who willingly conform to the gospel standards, thus submitting their wills to the will of the Lord. They are not the fearful, the spiritless, the timid. Rather, the most forceful, dynamic personality who ever lived -- He who drove the money changers from the temple, and with violence threw down their merchandising equipment (Matt. 21:12-13) -- said of Himself, "I am meek and lowly in heart." (Matt. 11:29.)

Notice all the following dimensions and skills that Elder Maxwell lists to obtain true meekness:

Neal A. Maxwell, Meek and Lowly, Introduction to book:
Serious disciples are urged not only to do good, but also not to grow weary of doing good. (Galatians 6:9; Helaman 10:5.)

We are told to get on the straight and narrow path, but even when that is done, we are told that this is only the beginning, not the end. (2 Nephi 31:19-20.)

We are urged not only to be devoted to God's cause, but also to be prepared to sacrifice all things, giving, if necessary, the last full measure of devotion.

We are not only to do things of worth, but also to focus especially on the weightier matters, the things of most worth. (Matthew 23:23.)

We are not only to endure enemies, but also to pray for them and to love them. (Matthew 5:44.)

We are urged not only to forgive, but also to forgive seventy times seven. (Matthew 18:22.)

We are not only to be engaged in a good cause, but we are also to be anxiously engaged. (D&C 58:27)

We are not only to do right, but also to do right for the right reasons.

In the midst of all these things, we are given a day of rest, during which we do the sweetest but often hardest work of all.

Not only are we urged to worship God but, astoundingly, we are instructed to become like Him! (Matthew 5:48; 3 Nephi 12:48; 27:27.) Who else but the truly meek could even consider such a stretching journey?

We are urged not only to speak the truth, but also to speak the truth in love. (Ephesians 4:15.)

We are urged not only to endure all things, but also to endure them well. (D&C 121:8.)

We can only approach such a daunting list in the spirit of meekness. If this list seems impossible to perfect in this lifetime, it is. We seek perfection; we don’t obtain it. Grace is absolutely central to the gospel because it is God in action. To deny the importance of grace would be like saying the gifts and actions of God are unimportant.

Of course, the doctrine of grace becomes corrupted and evil when the uninformed determine that works are unnecessary or unimportant. Grace is NO license to sin, but some treat it that way.

Another aspect to consider in the gospel definition of meekness is what it is NOT: It is not being tentative; it is not being timid; it is not being submissive (except to God); and it is not being unconfident. Elder Maxwell expresses these ideas even better:

Neal A. Maxwell, Plain and Precious Things, ~p.54-55*
Meekness does not mean tentativeness. Rather, it means thoughtfulness. Meekness makes room for others. "Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves." (Philippians 2:3.)

We admire boldness and dash, but boldness and dash can so easily slip into pomp and panache. By contrast, the meek are able with regularity to peel off the encrustations of ego that form on one's soul like barnacles on a ship. The meek are thus able to avoid the abuse of authority and power a tendency to which the Lord declared almost all succumb. (See D&C 121:39.) All, that is, except the meek! …

Meekness permits us to be confident, as Nephi declared, of that which we do know -- even, when we do not yet know the meaning of all other things. (See 1 Nephi 11:17.) Meekness constitutes a continuing invitation to continuing education. No wonder the Lord reveals His secrets to the meek, for they are easy to be entreated." (Alma 7:23.) Being more teachable, the meek continuously receive, with special appreciation, what the apostle James called "the engrafted word." (James 1:21.) They receive, as Joseph Smith described it, the pure flow of intelligence -- all from the divine databank.

True meekness involves work for the dead

Corrupted gospels lose meekness. Some non-LDS Christians have turned their beliefs into a kind of vainglory. They actually come to believe that mere belief in Christ, even in their sins, will send them to heaven, whereas non-believing doers of good will go to hell. Is there something wrong with that picture? The Restoration recognizes the inherent value of all of God’s children throughout the world.

The truly meek pursue the plain and precious truths concerning the salvation of the dead. Let’s extend our understanding of 1 Peter chapter 3. In verses 17-20 (see also 4:6) Peter discusses the gospel being preached to the dead.

1 Peter 3:17-20
17 For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing.
18 ¶ For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
19 By which also he went and preached unto the spirits in prison;
20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

To the best of my knowledge, the LDS are the only people who believe in this concept. It was a lost concept, mentioned by the early Church Father Justin Martyr who lived in the early 2nd century. Be sure to read the last sentence in the following quote:

Justin Martyr (100 A.D. – 165 A.D.): Dialogue With Trypho, Chapter 72
CHAPTER LXXII -- PASSAGES HAVE BEEN REMOVED BY THE JEWS FROM ESDRAS AND JEREMIAH.

… from the sayings of Jeremiah they have cut out the following: 'I[was] like a lamb that is brought to the slaughter: they devised a device against me, saying, Come, let us lay on wood on His bread, and let us blot Him out from the land of the living; and His name shall no more be remembered.' And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out), ... He Himself is both declared to be led as a sheep to the slaughter, as was predicted by Isaiah, and is here represented as a harmless lamb; but being in a difficulty about them, they give themselves over to blasphemy. And again, from the sayings of the same Jeremiah these have been cut out: 'The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.

This is an interesting quotation for at least two reasons. 1) It suggests that essential passages of Jewish scripture were intentionally lost because they testified of Christ; and 2) It suggests the Lord preached to the dead. Point #1 is an accusation against the Jews that seems too strong to me, but I believe Justin was accurate about early Christian beliefs.

Peter expands on salvation for the dead:

1 Peter 4:6
6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

Paul follows:

1 Corinthians 15:29
29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

It is therefore vainglory to believe that only “Christians” on this earth will make it to heaven. Most people who have ever lived have never heard of Christ. A true God would NOT send them to Hell, but many so-called Christians have lost track of that fact. Such distorted teachings have lost their meekness and therefore the truth. True, Christ is the pathway, but that pathway does NOT disappear upon death.

BASIC MESSAGE: We must work toward being meek and humble, even if we must have an Army-like toughness.

_____
* As marked above, some of my Elder Maxwell quotations may be associated with imprecise page numbering due to inaccuracies in my LDS computer software.

*****

Scripture taken from the New American Standard Bible®,
Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973,
1975, 1977, 1995 by The Lockman Foundation. 
Used by permission.

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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The Core of the Book of Mormon:

2nd Nephi Chapter 2

2 Nephi 2 summarizes the central message of the Book of Mormon. It is the philosophical core. If an incompliant investigator of the Church were willing to read ONLY one chapter of the Book of Mormon, then I would recommend 2 Nephi 2 – pages 56 to 60. Like potato chips, I am betting you can’t have just one – but maybe you need to be just a little bit hungry.

The chapter is about Lehi’s sage advice to his son Jacob, a son who had been born in the wilderness. The themes, spoken like a patriarchal blessing, are the Messiah, lawfulness, and liberty.

Verses 2 and 3

In Verse 2, Lehi bestows the following blessing:

2... Jacob, my first-born in the wilderness, thou knowest the greatness of God; and he shall consecrate thine afflictions for thy gain.

Understanding the true character of God increases the ability to endure afflictions of any kind. This principle applies to all.

Lehi, then says, in verse 3:

3... thy days shall be spent in the service of thy God. Wherefore, I know that thou art redeemed, because of the righteousness of thy Redeemer; for thou hast beheld that in the fulness of time he cometh to bring salvation unto men.

Notice the redemption is based upon the righteousness of the Redeemer, not Jacob. The atonement is a gift. Even so, Jacob’s days will revolve around service to God.

Side note: the term “fulness of time” in the Book of Mormon refers to the mortal ministry of Christ (Book of Mormon Reference Companion (BMRC), D. L. Largey, Ed., p. 280).

Verses 6 and 7

Then, we read the following:

6 Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth.
7 Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered.

Notice the parallelism with this verse from the 51st Psalm:

Psalms 51: 17
17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

Actually, in this psalm one should read verses 15 through 17. It is clear that the law of sacrifice requires a broken spirit and heart. Full redemption requires our repentance and a change in our desires.

There is a little bit more to the story given in the 50th Psalm, wherein God will do the following:

Psalm 50: 4-5
4 He shall call to the heavens from above, and to the earth, that he may judge his people.
5 Gather my saints together unto me; those that have made a covenant with me by sacrifice.

Repentance is followed by covenants, which are enacted by ordinances performed by the priesthood. God will call to the heavens and the earth, and will provide a way for ALL.

Verse 8

Verse 8 was described by the BMRC (p. 682) as “the principle revelation of God to man.” It reads:

8 Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise.

In other words, no one returns to God without the gifts of the Messiah. What were those gifts? He died on the cross and he was resurrected, bringing to pass the resurrection of ALL the dead. This verse encapsulates the LDS doctrine of grace (cf. 2 Nephi 10:24, 25:23; Mosiah 13: 28-31; Mosiah ch. 15; Helaman 5:9; Moroni 10:32).

Verse 11

Verse 11 reads: “[I]t must needs be, that there is an opposition in all things. If not so, … righteousness could not be brought to pass… .” Why might such a statement be at the core of the gospel? A partial answer is given below:

Elder (Apostle) Robert D. Hales, “To Act for Ourselves: The Gift and Blessings of Agency,” Ensign, May 2006
Now we are here on earth, where opportunities to use our agency abound; for here “there is an opposition in all things” (2 Ne. 2:11). This opposition is essential to the purpose of our lives. As Lehi explained, “To bring about his eternal purposes in the end of man, … the Lord God gave unto man that he should act for himself. Wherefore, man could not act for himself save it should be that he was enticed by the one or the other” (2 Ne. 2:15-16). …
Now, none of us are on the narrow path all of the time. All of us make mistakes. That is why Lehi, who understood the Savior’s role in preserving and reclaiming our agency, taught Jacob—and us: “The Messiah cometh in the fulness of time, that he may redeem the children of men from the fall [of Adam]. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon” (2 Ne. 2:26). That is the key—“to act for themselves and not to be acted upon.”

Lehi’s advice to Jacob was to act and not be acted upon. He was saying in other words, “Direct your own life and do not allow other persons or events to direct it for you.” FREEDOM is at the CORE of the Book of Mormon. Fundamentally, we are souls who are free to choose.

True freedom of the soul requires that we be exposed to opposition in all things. To fully appreciate peace, we must experience war … and so on. Some men will choose evil over good. Some men will decide to fly airplanes into buildings. Others, by contrast, will build temples.

Continuing with verse 11 from the top … it reads:

11 For it must needs be, that there is an opposition in all things. If not so, my first-born in the wilderness [that is, Jacob], righteousness could not be brought to pass, neither wickedness, neither holiness nor misery, neither good nor bad. Wherefore, all things must needs be a compound in one; …

The phrase “compound in one” reminds us that life is a mixture of holiness and misery. “Life” must be such a mixture in order to accomplish its purpose.

Verse 13

Morality must be guided by law. Verse 13 states:

13 And if ye shall say there is no law, ye shall also say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there be no righteousness there be no happiness. And if there be no righteousness nor happiness there be no punishment nor misery. And if these things are not there is no God. And if there is no God we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon; wherefore, all things must have vanished away.

One cannot argue that there is no such thing as right or wrong without implying there is no God in this universe. This verse teaches that there is purpose to life, and that the purpose testifies of God. Again, there is opposition in all things, and this opposition is within the purpose of God.

Verses 14 to 16

In the following verses, Lehi taught his sons some of the primary lessons of the temple:

14 And now, my sons, I speak unto you these things for your profit and learning; for there is a God, and he hath created all things, both the heavens and the earth, and all things that in them are, both things to act and things to be acted upon.
15 And to bring about his eternal purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter.
16 Wherefore, the Lord God gave unto man that he should act for himself. Wherefore, man could not act for himself save it should be that he was enticed by the one or the other.

In life we are faced with contrasts, and from those contrasts we must make choices. In life, we learn to choose from the bitter to the sweet. God has created for us this training ground.

Verses 17 and 18

In these verses the devil is described as a fallen angel:

17 And I, Lehi, according to the things which I have read, must needs suppose that an angel of God, according to that which is written, had fallen from heaven; wherefore, he became a devil, having sought that which was evil before God.
18 And because he had fallen from heaven, and had become miserable forever, he sought also the misery of all mankind. Wherefore, he said unto Eve, yea, even that old serpent, who is the devil, who is the father of all lies, wherefore he said: Partake of the forbidden fruit, and ye shall not die, but ye shall be as God, knowing good and evil.

The first sentence in verse 18 reminds me of a favorite phrase of infamous radio disc jockey Don Imus, who often says words to the effect, “I am not happy until you’re unhappy.” Such a phrase would fit well within the mission statement of Satan. Imus is trying to be funny; Satan is not.

The Book of Mormon is primarily a book of first principles, but it also contains many higher principles. Critics of the Church will often accuse the Book of Mormon of being a preliminary theology that evolved into a different Nauvoo theology. Those with eyes to see are unimpressed by that argument.

Verses 22 to 28

These verses nearly end the chapter, which has a total of 30 verses. They provide a kind of punch line or culminating set of points. So many big points have been made already in this chapter that it is hard to imagine that they lead up to something bigger. Again, Lehi taught lessons from the temple:

22 And now, behold, if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end.
23 And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin.
24 But behold, all things have been done in the wisdom of him who knoweth all things.
25 Adam fell that men might be; and men are, that they might have joy.
26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given.
27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.
28 And now, my sons, I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, and choose eternal life, according to the will of his Holy Spirit;

Much of traditional Christian theology implies that this fallen world was a mistake due to the transgression of Adam and Eve. By contrast, LDS theology argues that Adam and Eve were following a larger purpose. Yes, the fall of Adam and Eve involved a transgression, but it also involved adherence to a higher purpose. They intentionally brought about this world so that their descendants could gain a full experience – learning good from evil.

Please note: God did not directly create a world of evil. Our human parents did by virtue of their choice. Further, our own bad choices maintain that evil. Even so, living in such a world allows opportunities to develop a fullness of joy, more than could be experienced in Eden (see verses 23 and 25) and maybe even in the pre-mortal life (alluded to in verses 17 and 18).

Yes, Adam fell that there might be mortal men and women, and we are on this earth to experience kinds of joy that no other experience could ever bring (verse 25) in this stage of our development.

In verse 27, notice the association of the concepts of freedom, liberty, Christ, and eternal life. The truth makes us free, not enslaved. Jesus makes us free, not oppressed. Yes, there are commandments (verse 28), but they open the doors to fresh air and keep us from the stale.

Conclusion

2 Nephi 2 is indeed the philosophical core of the Book of Mormon. Reading it, hopefully, will cause a person to read the remainder. Even so, this chapter in its few short words is a miniature of the Book of Mormon.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Being Loyal Citizens: D&C 134

”Uphold the right, though fierce the fight,”
should be the motto of every Latter-day Saint.
-- Heber J. Grant, Conference, Oct. 1919

During a LDS Church conference in October, 1922, President Heber J. Grant got up and read D&C 134. He said, “I honestly believe that it will be for our best good to hear every word….” After reading the entire section, verse by verse, he stated the following:

Heber J. Grant, Conference Report, October 1922, p. 5
I endorse with all my heart this declaration sustained by the unanimous vote of the general conference in 1835. I am convinced beyond the shadow of a doubt that it is the duty of every Latter-day Saint to sustain and live the law. I believe that every Latter-day Saint who has any idea in his or her heart that some law has been passed that is not a righteous law, after it has been fought out in the courts and has been decided, whatever the decision may be, by the highest tribunal of our great and glorious country, the Supreme Court of the United States, that it is his [or her] duty to obey such law.

What is this great declaration? Here is a condensed version below:

D&C 134: 1-9 [condensed]
1 We believe that governments were instituted of God for the benefit of man….
2 We believe that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property, and the protection of life.
3 We believe that all governments necessarily require civil officers and magistrates to enforce the laws ….
4 …we do not believe that human law has a right to interfere in prescribing rules of worship to bind the consciences of men, nor dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience….
5 We believe that all men are bound to sustain and uphold the respective governments in which they reside, ….and that sedition and rebellion are unbecoming every citizen thus protected….
6 We believe that every man should be honored in his station: rulers and magistrates as such, being placed for the protection of the innocent, and the punishment of the guilty; and that to the laws, all men owe respect and deference, as without them peace and harmony would be supplanted by anarchy and terror….
7 We believe that rulers, states, and governments, have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief….
8 We believe that the commission of crime should be punished according to … the laws of that government in which the offense is committed….
9 We do not believe it just to mingle religious influence with civil government, whereby one religious society is fostered, and another proscribed in its spiritual privileges, and the individual rights of its members as citizens, denied.

There are such things as “bad” laws. Can LDS Church members be involved in changing them, and how should they do so? The answer is a resounding “yes.” Refer to the italicized epigram at the top of this essay for an answer to the question on “how.” Even so, it is generally our duty to obey the law, especially if that law has been through the courts.

History & Background of D&C Section 134

Below is a brief history of the origin of Section 134:

Earl E. Olson, “The Chronology of the Ohio Revelations,” BYU Studies, Vol. 11: 348
While the Prophet was visiting in Michigan, on August 17, 1835, a special conference was held at Kirtland, at which Oliver Cowdery introduced the "Book of Doctrine and Covenants of the Church." The title had evidently been accepted by a committee which had concluded that the former title of Book of Commandments was too limited in its scope. The printing of an edition of the revelations in 1835 was to contain more than just commandments. A series of "Lectures on Faith" had been developed and these were included in the 1835 edition, but not as Revelation. Also printed in this edition was an "Article on Government and Laws in General" (Section 134) which was written by Oliver Cowdery and presented to the conference by William W. Phelps as an expression of the beliefs of the saints at that time on this subject. In the absence of Joseph Smith, the assembly voted to accept this article for printing, as well as an article on marriage. … Upon his return to Kirtland, the Prophet accepted the decision of the assembly and permitted the printing of the two articles in the 1835 edition.

Sometimes one hears that Section 134 is not really a revelation, as if to argue that the Section is not quite full scripture. For example, B.H. Roberts, referring to Section 134 in part, said the following:

B.H. Roberts (1907 / 1908), The Seventies Course in Theology, p. 137
[T]he parts of the “Doctrine and Covenants” that are not revelations are not of the same rank with the revelations, and are only of binding force as they are in agreement with these revelations.

Here is another example:

Roy W. Doxey, The Doctrine and Covenants Speaks, Vol. 2:
This article is an "opinion" and not a revelation, and therefore "does not hold the same place in the doctrines of the Church as do the revelations." (Doctrine and Covenants Commentary, p. 852.) On the other hand, Section 134 was presented to the Church assembled in 1835 and several times since that year as binding upon the members of the Church.

Section 134 has been in the D&C since 1835, and it has stood the test of time. In our current editions of the D&C the Section is NOT listed as an appendix or in any other way distinguished from any of the other Sections in the book as being of less value. The italicized preface says it is, “A declaration of belief.” So are the “Articles of Faith.” To my knowledge, all Church Presidents, such as Heber J. Grant quoted above, have given full support to the Section. Therefore, I think it is a mistake to consider Section 134 as anything less than fully authoritative. Further, all Sections of the D&C should be considered inspired and therefore in some real sense “revelation,” even if not directly from the mouth of Joseph Smith.

Missionaries do not spread politics

There is a verse in Section 134 that is seldom discussed in the modern Church. It is verse 12. The reason it is often ignored is that the verse seems more applicable to the Church of 1835 than to the Church of 2004. Further, it raises some sensitive issues that sound foreign to our modern ears.

Excerpt from D&C 134: 12 –
...[W]e do not believe it right to interfere with bondservants, neither preach the gospel to, nor baptize them contrary to the will and wish of their masters, nor to meddle with or influence them in the least to cause them to be dissatisfied with their situations in this life...

Clearly, this passage reflects the slavery issues that the Church encountered in Missouri in the early 1830s. The “Missouri persecutions” were based in considerable part on the fact that the Church and its doctrines did not support slavery (see Alma 48:11; Mosiah 24:17; D&C 101: 79, 87: 4). Is verse 12 now obsolete? Yes and no.

The verse seems to be based on a general principle that it is inappropriate while preaching the gospel (and representing the Church) to actively try to change the existing government no matter how abysmal that government is. In order for the gospel to spread, the Church as an institution must avoid most political struggles. Of course, the Church encourages governmental improvements in morality, especially human freedom and abolition of slavery. It does this indirectly by producing law-abiding citizens who seek change by means of legal recourse and independent political platforms. The Church is apolitical, but the people it trains are not.

While the church cannot be put in a position of encouraging civil disobedience, it is still up to the individual to act upon their own conscience to revolt against unjust laws that violate constitutional principles.

Does the Church make political endorsements?

Utah is a strong Republican state. Does this mean the LDS Church is Republican? No. Members of the Church can be members of any responsible political affiliation. They can vote their conscience without repercussion.

Heber J. Grant, Conference Report, October 1928, p.9
It has been whispered around frequently, and I hear the murmur now, that the Presidency of the Church of Jesus Christ, standing at the head and holding the priesthood, desire this man or that man or the other man elected to office. The Presidency of the Church so far as they are concerned, allow every man, woman and child, that is old enough to vote, to vote according to his or her own conviction. But we do appeal to all men and women, realizing the responsibility resting upon them, to seek God our Heavenly Father to guide them politically as well as religiously, and to stand for right and for those things that are for the good of this nation.

As we enter this coming November election, how should we determine whom to vote for? Can political activities take place in any Church building? No. When former Governor Mitt Romney, a Latter-day Saint, was running for the Republican Presidential nomination he could NOT run his campaign in Church buildings. Does the Church endorse particular candidates and political parties? The answer is NO.

Do Mormons believe that Government
should be without religion?

The LDS Church is for freedom of religion. England has a state-based religion, but the LDS Church is NOT in protest because it has the right to operate in that country.

As an American of the United States, I would vehemently protest any proposal for this country to adopt an official religion. Such an action would violate the U.S. Constitution.

LDS President Heber J. Grant quoted George Washington farewell address to make the argument that governments need moral principles based in religious fundamentals:

Cited in: Teachings of the Presidents of the Church: Heber J. Grant, p. 162
Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. …
“Let us with caution indulge the supposition that morality can be maintained without religion. [See “George Washington: Farewell Address,” in William Benton, pub., The Annals of America, 21 vols. (1968–87), 3:612.]

A Fascinating Bit of Church History


Reed Smoot
(1862 –1941)
US senator (Utah)

When Reed Smoot, an LDS Apostle, was elected to be a U.S. Senator from the state of Utah, intense concern arose across the nation concerning his possible conflicting loyalties to the Church and nation. The Senate held lengthy hearings from 1903 to 1907. The hearings were controversial and heated, but eventually the Senate determined that Smoot was qualified to be a Senator and was loyal to the United States. Since that time the Senate no longer questioned the loyalty of members of the Church. Also, Reed Smoot went on to a long and distinguished career in the U.S. Senate, ending in 1933. Senator (Elder) Smoot’s story in his own words is below:

Reed Smoot, Conference Report, October 1922, p.100
When President Grant was reading section 134 of the D&C, that section in which is contained the declaration of the Church regarding our obligations to our government and the laws of the same, I could not help but think back some twenty years … when I was charged with being disloyal to my government. I was charged with taking an oath, as a Senator of the United States, that was inconsistent with the oath that I had taken as a member of the Church of Jesus Christ of Latter-day Saints.

Nothing ever hurt me so much. I knew, in my soul, that I would give my life, not only for my Church but for my Country, if necessary. I knew there was no man living that was more loyal to the constitution of the United States, her laws, her institutions, than I…. And, at the hearings of the case, as they dragged on from month to month, and from year to year, I remember well the late senator, Philander C. Knox, of Pennsylvania, a member of the committee on Privileges and Elections of the Senate, coming to me one morning and asking me if the Church of Jesus Christ of Latter-day Saints believed in our form of government.


Philander C. Knox
(1853 –1921)
US senator (Pennsylvania)

I told the senator we believed that the constitution of the United States was an inspired instrument from God; we believed that the men who drafted and put it into force were inspired and directed by the overruling hand of God. He said, "Have you any declarations to show your belief?" I called his attention first to the 12th article of our faith. I read it to him, but it hardly satisfied him -- that short statement -- and he asked if there were not some written, published statement of the Church, showing its attitude toward the government and the laws of our land. I said: "Senator Knox, I will see that by tomorrow morning, you will get a copy of the D&C, and I ask you to turn to section 134 and read the section, and you will find there a clear, concise, straightforward statement of the position of the 'Mormon' Church, so-called, toward the government of the United States and the laws of our country." It satisfied him. I had no more loyal supporter than the senator from Pennsylvania.

A Bit of Fantasy

I was a supporter of Massachusetts Governor Mitt Romney’s campaign for Republican nominee for President of the United States. We live in Iowa where he spent much of his time during his run. My wife and I witnessed much prejudice expressed toward him as a function of his religious beliefs. For example, many thought that he would take orders from Church leaders in Salt Lake City. To counter some of this prejudice Mitt Romney gave a speech (Dec. 6th, 2007, shortly after Thanksgiving) at the George Bush Presidential Library entitled: Faith in America.

The speech was very good and delivered well, but I think he needed to directly quote from the basic doctrines of the LDS Church that deal with governmental issues. Also, I think he would have done better to give the speech at Plymouth Rock in his state of Massachusetts.

So, if I were his speechwriter, then I would have had him give the following kind of speech while standing at the Plymouth Rock monument:

“What I wish Mitt Romney would have said” by S.Faux, political speech writer:
Our Republic is over 230 years old. We have had 43 Presidents during that time. All were Protestants, except one, if they were religious at all. Even so, Americans have always judged their Presidents based upon their political views and political accomplishments. Presidents were never intended to be Theologians-in-Chief, and the American concept of liberty has NEVER involved a religious test as qualification for office. In fact, the Constitution guarantees freedom of religion, and to maximize that freedom, it prohibits the imposition of any state sponsorship of religious worship.

I raise these issues because there has been much discussion in the media about polls indicating that a certain low percentage of Americans might NOT vote for a Mormon as their President only because of his religion. Therefore, some have suggested that I explain to the voters my affiliation with Mormonism in order to put them at ease. Some consider my faith to be illegitimate, and they appear to worry that a President Romney would legitimize and promote that faith. There is a question of how my faith would influence my governance.

I want to state now in unequivocal terms that I am proud of my faith, which is a faith in Christ, the Judeo-Christian ethic, and the Bible. The articles of my faith promote “being honest, true, chaste, benevolent, virtuous, and in doing good to all men [and women].” They indicate the importance of “obeying, honoring, and sustaining the law.” Significantly, those same articles “claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all [people] the same privilege.”

There will be preachers who will tell you that my Mormonism is NOT Christianity. That is fine. They are entitled to speak their minds. I can only say that if Christ were to be subtracted from my faith, I would have NO faith. If I am misled as some preachers insist, then I claim the right to worship in error. Loyal Americans are found in hundreds of versions of Christianity in America. Additionally, we find loyal Americans who are Jews, Muslims, Buddhists, and atheists, among many others. I am grateful to our nation that allows diverse individuals to practice or NOT practice religion as they please.

The American holiday of Thanksgiving reminds us of the Mayflower Pilgrims, who landed on Plymouth Rock in 1620 to escape religious persecution. Since those many years this famous Rock has come to symbolize for all Americans the essential freedoms of this country.

Let me lay to rest any fears of a plan to turn Americans into Mormons. A Romney presidency would foster religious freedom. My only plan with respect to religion would be to remain in communication with responsible ministers of all faiths to promote their religious freedoms. Examine how I governed in Massachusetts, and one will see that my religion was incidental to my politics. True, Mormonism is NOT incidental to me as a person, but as a politician I proselytize ONLY my politics.

Some fear that my Church leaders would have undue influence on my Presidency. My Church leaders affect how I worship on Sunday; they do NOT influence my political or governing decisions. I do NOT consult with them about such matters period. It is a written precept of my Church that “We do not believe it just to mingle religious influence with civil government” (Doctrine & Covenants 134: 9). A Romney presidency would honor that precept.

At the end of a Romney presidency it is my hope that only Mormons will remember me as a Mormon President. I will NOT be President of the Mormons. Instead, I will be an American President, a proud Republican who values free enterprise, a sound economy, less government, lower taxes, a strong military, a fair heath care system, and yes, religious liberty.

We live in a time of increased religious sensitivity. For the foreseeable future the United States will remain in conflict with Al Qaeda and related Islamic extremists. We will NOT let these evil people weaken Plymouth Rock. The strength of America lies in its Bill of Rights, which includes a protection of religious liberty. As such, the United States has NO quarrel with the great religion of Islam.

A strong America requires tolerance of responsible religious practice. As Americans, it should not matter whether we are Protestants, Catholics, Jewish, Muslims, or Mormons. What matters is our confidence in the Constitution and our allegiance to our Country. As your President, there will be no doubt what I will uphold.

Final Conclusions

Latter-days Saints are loyal Americans. Politically, they are Republican, Democratic, Independent, Libertarian, and a wide-variety of other parties. LDS soldiers have fought and died in all the major wars of the last century. They have fought and died in Iraq and Afganistan.

We believe the U.S. Constitution to be an inspired document. Yes, we even believe that part of the inspiration is that the Constitution can be revised and amended.

We believe in being loyal citizens. We believe in solving problems through legal means. We uphold the law, but will work hard to correct bad or inadequate laws.

We are like any citizen, with a mind and conscience of our own. No one dictates to us how to think. We respect the agency of individuals to vote as they wish.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Evolutionary Science Inspires Me:

But It Does Not Guide My Life

Preface: If the topic of evolution bothers you, then please do NOT read this essay. I am an evolutionist, and I am making the simple point that LDS individuals can be evolutionists. At the same time, I realize that evolution does NOT contribute to our religious understanding, but it increases my appreciation of life as it has been organized.

*****Some Facts*****

I have been reading Donald R. Prothero (2007): Evolution: What the Fossils Say and Why It Matters (New York : Columbia Univ. Press). My favorite quote (p. 210) from the book actually is a citation from another author:

J. G. Maisey, 1996. Discovering Fossil Fishes. New York: Henry Holt)
The only way to make fishes monophyletic would be to include tetrapods [four-limbed animals], and to regard the latter merely as a kind of fish.

The history of fishes through tetrapods has been worked out in great detail. It is not the product of scientific imagination – it is fact-driven. Some religionists (not necessarily LDS) may want the earth to be no older than 6000 years old, or may want Adam to be the first living creature on earth, but I have no interest in forcing scientific facts to fit someone's predefined theology of origins.

The earth (nature) speaks truth, even if it sometimes mumbles – this is the starting point of any scientist. Scientists (of any religious background) cannot be in the business of sweeping data under the rug on fossils, genes, and ancient rocks because these data do not fit prior theological convictions. The data supporting biological evolution are overwhelming. I am going to mention only three of many multiple lines of strong evidence:

1) The fossil record of fish to amphibians shows a smooth and beautiful transitional process. There is no evidence of anatomical monsters that appear out of nowhere, and no evidence of fossils misplaced in time. (See, e.g., Prothero, 2007, cited above).

2) The genes, which code for sequences of amino acids, show systematic changes in evolutionary time. That is, we can literally track the tiny changes in amino acid sequencing over lengths of time and across related species. Further, with minor expected variations (e.g., prions), nearly all life is based upon the same foundational genetic code.

3) Geologists do not confuse layers of undisturbed rock from the Cretaceous period (about 145 to 66 million years ago) with those from the Quaternary (about 2 million years ago to the present). The Cretaceous layers have dinosaur fossils and the Quaternary layers do not. There simply is no scientifically honest way to make the claim that the earth is 6000 thousand years old and that dinosaurs lived within that time frame. Such a claim would be absurd.

Thus, there is no scientific evidence that organisms were created all at once within a short period of time. The fossil record is systematic. There is no evidence that humans were designed in a moment. In fact, the mitochondria in our every cell were symbiotic invaders with their own genetic system. This symbiotic process took millions, if not billions of years, to pull off. We do NOT find human bones mixed with dinosaur bones. Instead, the fossil record reveals a coherent genealogy. Nature is NOT telling us a fib.

*****Some Interpretation*****

Evidently, there is a new movie being released called Expelled: No Intelligence Allowed, made by actor and celebrity Ben Stein. The movie evidently is nothing but an anti-Darwin diatribe, and it argues that teachers are being fired across the nation who attempt to teach “creation theory” as opposed to Darwinism. I teach Darwinism heavily in my college courses, and I have several students who want me to see this movie – I think because they are anti-evolution.

There are a number of reviews of the movie posted on the Scientific American web site, and these reviews will appear in the June 2008 issue. It is clear that the movie argues that Darwinism is a deep source of evil in society. Further, it argues that there is a general conspiracy to keep teachers from teaching alternate views that are consistent with the Book of Genesis.

My perspective is this: Imagine a teacher who taught there is no such thing as gravity. Further, suppose this teacher taught that gravity theory is not supported by the actual data. Still further, suppose this teacher taught that people do not fall off the round earth because of the design, desire, and force of God. How long would such a teacher stay hired in a standard High School district? How many college students would enroll in courses advocating such a position?

Just as anti-gravity teachers would not be competitive with those who taught Isaac Newton, anti-evolution teachers are not competitive with those who teach Darwin. The field of education involves a competition of ideas. That is just an economic reality. Good thing, because truth usually wins in the competition of ideas – not always, but usually – and especially in science. Science is a very efficient winnower of naturalistic truth. Darwinism has been around since 1859, and it has become only stronger over time. It has won the competition; and “creationism,” as usually presented, has lost the intellectual war.

Is evolution and evolutionary theory against God. No. God is outside the purview of science, period. Why does science ignore God? An example comes to mind: One could inefficiently argue that God makes cars go, but a scientist would explain the movement as a function of gasoline, pistons, spark plugs, and so on. The same approach is used in the study of evolution. God explains everything and nothing at the same time. The concept of God is just not a satisfactory explanation for natural events.

*****Personal Conclusions*****

How do I make my LDS religion compatible with Darwin?

First of all, I appreciate the fact that my religion allows me to be a scientist – any form of scientist. Ultimately, my religion understands that God is outside of the purview of science. Nevertheless, my religion also argues that God should NOT be outside of the purview of the scientist, as a person. One can have both a scientific view of the world and a religious one.

I love history. I have been reading texts on evolution since I was age 15. The study of evolution, then and now, gives me a sense of the history of the world. Evolutionists, like any historian, can get a few of the details wrong, but over time correct details tend to replace false ones.

At the same age, I began to read the Bible and the Book of Mormon. I have learned to love those books over time, especially Isaiah, which I hated as a teenager and skipped over. These books discuss critical issues, but NOT biological evolution.

I recently wrote the following on someone else’s LDS blog:

I have no problem about the spiritual nature of humans as taught by the Church. Science cannot address that nature. It can, however, address with great skill the physical nature of the world and the life it contains.

I do NOT listen to General Conference to learn science, and I do NOT listen to science to learn about God.

Ultimately, I think science and religion can be made compatible, but right now they are speaking past each other.

Most of my posted essays are NOT science. I would NEVER make that claim. But also, I do NOT impose my religious views on my science/college courses. Normally, science and religion do not mix for me.

However, my perspectives of the world are greatly enhanced by having both scientific and religious components in my life. Even so, the contributions those two components make to my life are rather independent of each other. The interactions between the two are relatively minor. For example, my religion teaches me to be an honest scientist. Science has taught me how easily prejudice and stereotyping is formed against religious peoples. Also, my scientific skills helped me to recreate the location of pioneer trails here in Iowa. Science has not formed my theology, and my theology has not formed my science.

In my early years, I had hoped there would be a synergy between science and theology, such that being good in one would make me so much the better in the other. I am now mostly skeptical that any such synergy will exist in my lifetime. I know good scientists who are theists and atheists. I know good LDS members who are pro-science and anti-science (or anti-evolution). I think the LDS Church is just a neutral entity with respect to the scientific positions its members take.

I am pretty sure that one’s beliefs about the age of the earth and of the universe have no relevance to one’s salvation in the eternities. Even so, I am extremely confident that the earth is about 4.6 billion years old and that the universe is about 13.7 billion years old. That is my scientific testimony, but I am the first to admit that I need not bear it in Church. Evolution inspires my scientific thinking, but my religion guides the fundamentals of my life.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Why do the righteous suffer?

A most difficult question is: Why do good people suffer? It has been asked for ages, and will be asked for ages more. The scriptures provide general answers, but the question is still difficult. Full answers lie between the sufferer and God, and likely will not come in this lifetime.

Tragedy is always near. We may be currently experiencing it, or perhaps we know those who are. When calamity comes, the questions begin. Why did I have to get cancer? Why did my buddy have to die so soon? Why did I lose my job? Why am I paralyzed? Such questions and many more like it are natural when we suffer.

Suffering, of course, is relative. Our own problems may diminish in size when they are compared with those of starving children in Africa or with a violent murder across town. When I was an elementary school student I remember being crushed by overwhelming “problems.” I remember losing sleep. I remember the feelings associated with these problems, but I cannot even remember what the specific problems were. I suppose as a 4th grader that it was great humiliation to tell Mr. Dalton, my teacher, that I didn’t do the homework for the day. Important problems then, now seem insignificant. My childhood amnesia aside, real problems do exist in good families.

One does not have to search much farther than the lives of the Latter-day prophets to find righteous men who have suffered. President Joseph & Emma Smith lost several children during their hardships, and, of course, Joseph was eventually murdered, leaving Emma a widow and their children fatherless. President John Taylor was severely shot in the same Carthage jailhouse. He carried lead bullets from that event the rest of his life. President Joseph F. Smith lost his father, Hyrum, in that same scene of martyrdom. President Heber J. Grant never knew his father, who died shortly after his birth. His mother was left in poverty for a time. Many other examples could be given. Each and every Church president could be listed.

No one’s life is free from tragedy. Tragedy is the refiner’s fire. Alma 34:32 says, “this life is the time for men to prepare to meet God.” There are lessons to be learned from suffering, and the scriptures give us hints as to what those lessons might be.

The Apostle Peter (1 Pet. 1:7) described “the trial of your faith, [as] being more precious than of gold that perisheth.” Ether 12:6 exhorted “ye receive no witness until after the trial of your faith.” Thus, suffering can be a faith and testimony building experience, if we let it be.

The Apostle Paul taught that tribulation teaches us how to console the suffering.

2 Corinthians 1:3-4
3 ¶ Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

We suffer because we are human, offspring of God. Again, the Apostle Paul said:

Romans 8:16-18
16 The Spirit itself beareth witness with our spirit, that we are the children of God:
17 ¶ And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified together.
18 For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us.

2 Corinthians 4:17-18
17 For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory;
18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen [are] temporal; but the things which are not seen [are] eternal.

Paul is telling us that our sufferings are insignificant when compared to eternity. Further, he is saying our momentary afflictions can work for eternal purposes. Paul says these things not to lessen the hurt of suffering, but to allow us to bear the burden of it. Suffering is suffering. We need not seek it, but we must endure it (Article of Faith #13). Peter (1 Pet. 2:20) noted that there is a difference between suffering we deserve and suffering we do not. “For what glory [is it], if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer [for it], ye take it patiently, this [is] acceptable with God.” Peter is admonishing us to suffer patiently, as did Jesus. Jesus, of course, did not deserve his suffering.

When suffering becomes extreme, one does well to remember:

1 Corinthians 10:13
13 There hath no temptation taken you but such as is common to man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear [it].

This passage is a promise that we can bear the burdens of life. We can bear our burdens, as difficult as they may be, because of the atonement:

Alma 7:10-13
10 And behold, he shall be born of Mary, at Jerusalem which is the land of our forefathers, she being a virgin, a precious and chosen vessel, who shall be overshadowed and conceive by the power of the Holy Ghost, and bring forth a son, yea, even the Son of God.
11 And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people.
12 And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities.
13 Now the Spirit knoweth all things; nevertheless the Son of God suffereth according to the flesh that he might take upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance; and now behold, this is the testimony which is in me.

A few years back I remember speaking on the phone to my parents. I was rather grumpy. My mother offered me words of kindness by saying “Hang in there!” I snapped back, “I have done nothing but hang in there. When do I get to stop hanging?” Part of life’s test is to determine how we react under stress and tribulation. I failed the test that day. However, the good news of the atonement is that today I get to do a make-up test and try again and again until I get it right.

As grumpy as we can be, we are in good company. Job, in the Old Testament, was both an impatient and patient sufferer. At one point he argued (Job 7:11): “Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.” At other times, Job testified boldly: “For I know [that] my redeemer liveth, and [that] he shall stand at the latter [day] upon the earth.” The prophet Habakkuk (Hab. 1:2), frustrated with the violence happening to Israel, exclaimed, “O LORD, how long shall I cry, and thou wilt not hear! [even] cry out unto thee [of] violence, and thou wilt not save!” Stationed on a watchtower, he finally did get an answer, even a grand vision. It is OK to speak forthrightly to God, regardless of whether one is full of optimism or pessimism. The important point is to keep directing our concerns to God. He knows our hearts. There is no need to hide feelings in personal prayers.

The prophet Enos may or may not have been grumpy the day he went into the forest to pray. But he did describe his experience as a “wrestle which I had before God” (Enos 1:2). He said (verse 4): “And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul; and all the day long did I cry unto him; yea, and when the night came I did still raise my voice high that it reached the heavens.” He said (verse 10), “While struggling in the spirit…, the voice of the Lord came into my mind….”

In December of 1838 Joseph Smith was inappropriately incarcerated into the now famous Liberty Jail, Missouri. He languished there for over four months. While there, he received some of the greatest latter-day revelations. He was told:

D&C 122: 7
And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good.

At another time in the Liberty Jail, the Lord said,

D&C 121:7-8
7 My son, peace be unto thy soul; thine adversity and thine afflictions shall be but a small moment;
8 And then, if thou endure it well, God shall exalt thee on high….

Suffering is a fact of life. We can transform this evil into a good by learning from it, by extending our faith, and by learning to lean on God. How should we comport ourselves as we suffer? What is the proper attitude? One might begin with a search of the scriptures:

John 5:39
39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

We must seek Jesus for rest:

Matthew 11:28-30
28 Come unto me, all [ye] that labour and are heavy laden, and I will give you rest.
29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
30 For my yoke [is] easy, and my burden is light.

We must cast our burdens upon God:

Psalms 55:22
22 Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.

We must pray continually:

D&C 75:10-11
10 Calling on the name of the Lord for the Comforter, which shall teach them all things that are expedient for them--
11 Praying always that they faint not; and inasmuch as they do this, I will be with them even unto the end.

We must keep an eternal perspective:

2 Corinthians 4:17
17 For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory;

Nephi said (2 Ne. 2:11), “For it must needs be, that there is an opposition in all things.” The same verse uses the metaphor of “compound.” “All things must needs be a compound,” it says. That is, life is a mixture of holiness and misery, in order to know righteousness from evil. Suffering is inevitable. Therefore, we all must “hang in there.” May the blessings of God be upon us, as we all must endure the challenges of life.

*****For Study and Marking*****

Phil. 4:6-7 —“[T]he peace of God … passeth all understanding.” See footnote 6a.

Ether 12:27 —“I give unto men weakness that they may be humble…, then will I make weak things become strong unto them.”

Mosiah 3:19 — “[Be] willing to submit to all things which the Lord seeth fit to inflict.”

Isaiah 64:6-8 — “[W]e are the clay, and thou our potter” – God will shape us.

2 Nephi 2:15 — “[I]t must needs be that there was an opposition.”

Hebrews 12:6-9 — “For whom the Lord loveth he chasteneth”; See also Proverbs 3:11-12

2 Corinthians 4:8-9, 17 -- “We are troubled…,yet not distressed.” Our momentary afflictions work for an eternal purpose.

D&C 121:1-7 — “O God, how long shall it be before thine…ears hear the piteous cries” -- Adversity shall last but a small moment.

D&C 122:7-9 — “[A]ll these things shall give thee experience, and shall be for thy good.”

Moses 1:39 —“This is my work and my glory…”

Isaiah 55:8-13 —“[I]nstead of the brier shall come up the myrtle tree” – The ugly will be replaced with the beautiful.

Matt. 7:24-25 —“[T]he winds blew… and it fell not: for it was founded upon a rock.”

D&C 98:1-2 —“[Y]our prayers have entered into the ears of the Lord of Sabaoth.” Note:”Sabaoth” means Hosts, as in Lord of Hosts or armies of Israel (See B.D.)

D&C 75:10-12 —Pray always and the Lord will be you “even unto the end.”

John 14:27 — Jesus is the comforter -- “Peace I leave with you.”

John 16:33 —“In the world ye shall have tribulation: but be of good cheer”

2 Timothy 1:7 —“For God hath not given us the spirit of fear; but of power…”

Hebrews 5:8-9 —“Though he were a Son, yet he learned obedience by …[suffering].”

1 Cor. 10:13 — We are not tested or tempted beyond our abilities.

1 Peter 2:19-23 — Good people suffer in order to learn patience, to follow Christ’s example, and to recommit to God.

Alma 7:11-12 —Jesus will take upon him our pains, sicknesses, and infirmities. See Isa. 53:4-5.

13th Art. of Faith —“[W]e have endured many things, and hope to be able to endure all things.”

Romans 8:18 — Our sufferings are insignificant when compared to eternal glory.

Alma 36:3 —The words of Alma to his son Helaman: “[T]rust in God [to] be supported in [your] trials, and [your] troubles, and [your] afflictions, and [you] shall be lifted.”

2 Cor. 1:4-5 —Our tribulations teach us how to comfort and console others!! “[O]ur consolation … aboundeth by Christ.”

Jer. 8:22 — “Is there no balm in Gilead?” -- The balm (an ointment made from the gum of a tree in Gilead / Jordan) symbolizes the healing power of the gospel coming from Palestine.

Hab. 1:2 —“O LORD, how long shall I cry, and thou wilt not hear!” Even the prayers of prophets are answered on the Lord’s timetable.

Enos 1:4 —“[A]ll the day long did I cry unto him.” After long prayer, the sins of Enos were forgiven.

Ps. 55:22 —“Cast thy burden upon the LORD, and he shall sustain thee.” See also Isa. 10:27 and 2 Ne. 20:27 and surrounding verses for prophecies related to Assyria (Iraq).

2 Ne. 2:2, 8 —The philosophical core of the Book of Mormon: The Lord “shall consecrate thine afflictions for they gain.” We enter “the presence of God” by “the merits, and mercy, and grace of the Holy Messiah.” See also: Hel. 5:9; 2 Ne. 10:24, 25:23; Moroni 10:32.

John 9:2-3 — Regarding the cause of a man’s blindness: “Master, who did sin, this man, or his parents, that he was born blind?” Jesus answered, “Neither.” He then healed the man. Our maladies are not the result of irrelevant sins, but exist as challenges that may be overcome to manifest the works of God.

2 Cor. 12:8-9 —Paul sought the Lord three times to remove a physical infirmity. Then the Lord said to him, “My grace is sufficient for thee: for my strength is made perfect in weakness.” Paul concluded, “[I will] glory in my infirmities, that the power of Christ may rest upon me.”

Ps. 86:13 —“[G]reat is thy mercy… and thou has delivered my soul from the lowest hell.”

Jacob 4:6-7 — Even though the faith of the Nephites was “unshaken,” Jacob tells them, “[T]he Lord God showeth us our weakness that we may know that it is by his grace … that we have power to do these things.”

Mosiah 24:13-15 — While the people of Alma were held captive, the Lord came to them saying: “I, the Lord God, do visit my people in their afflictions.” Alma then reported: “[T]he Lord did strengthen them that they could bear up their burdens with ease.”

*****

There are times that we all suffer. We cannot escape it. When we run into individuals that are suffering, the principles taught above will help us counsel them. As we counsel, however, show sympathy without pretending that you know what it is like to be in the shoes of the sufferer. Suffering comes in too many forms to ever be able to legitimately say: “I know what you are going through.” Avoid that phrase at all costs.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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We are ALL Prodigal Sons:

This Parent’s Perspective

It would have been tough for me to live under the Mosaic Law. I probably would have NOT survived. Here is what happened to a stubborn or rebellious son:

Deuteronomy 21: 18-21
18 ¶ If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them:
19 Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;
20 And they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard.
21 And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear.

Fortunately, Jesus provided us with a more merciful scenario, now known as the Parable of the Prodigal Son:

Luke 15: 11-32 [condensed]
11… A certain man had two sons:
12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
14 And when he had spent all … he began to be in want.
…
18 [The son said] I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
19 And am no more worthy to be called thy son: make me as one of thy hired servants.
20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
…
22 … the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
23 And bring hither the fatted calf, … and let us eat, and be merry:
24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
…
28 And he was angry, and would not go in: therefore came his father out, and intreated him.
29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:
30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
31 And he said unto him, Son, thou art ever with me, and all that I have is thine.
32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

The word “prodigal” means extravagant and reckless. In the story the prodigal son repents from his riotous behavior, and he returns home not expecting to become anything but a hired worker in his father’s estate. Instead, his father runs to greet him, welcomes him with open arms, and throws a great celebration.

Sure, the consistently righteous son will inherit his father’s estate, but note the prodigal son was not disinherited. He was assimilated back into his family. He will have much work to do, but his blessings will abound. God, like the father, has not turned away the repentant son.

*****Modern Story*****

The following is my modern version of the story:

Ten years ago my oldest son (I will call him son #1) joined the Army National Guard at age 17. I vividly remember signing the papers in order to grant permission for the enlistment. During those ten years my Army son served for a year as military security at a major airport immediately after 9-11. When Katrina hit New Orleans, he served several months in that devastation. Later, he served for about a year in the Honor Guard at a National Cemetery for fallen military. Now he is finishing up a term in the Middle East where he has served for about 10 months.

I have always been proud of him, even though he was a challenge to his parents. At age 16 he stopped going to seminary, and he stopped attending Church. Even so, he was a really great guy with a great heart. His Mom and I always knew that he would come back around, even if it were in the next life. We NEVER stopped loving him. We always wanted him to feel like a FULL member of our family.

In February of 2005 my second son (son #2) started his LDS mission for two years in the Salt Lake City South Mission. Yes, that’s right … Salt Lake City, which is a very active mission with one of the highest baptismal rates of any mission.

When son #2 was serving on a mission, my Army son #1 was living in the States. When my Army son #1 went to the Middle East, my missionary son #2 already had returned home. I am glad I did not have to endure both being gone at the same time. Both forms of service were hard on the parents.

About a year into son #2’s mission in January of 2006, my wife’s father died. Our whole family was deeply affected, but son #1 was very greatly affected.

My father-in-law served in the Army as a sergeant during the Korean War. When he died, a military funeral was held. It was a great emotional event to see my military son in dress uniform march up to the casket and give a slow salute to his grandfather. Unfortunately, my missionary son #2 was unable to attend the funeral because of his service to the Church.

Shortly before and after the funeral my Army son #1 had some spiritual experiences partly in conjunction with working with the missionaries. He began attending the Church again. Within a few months of active attendance, he was ordained an Elder, like his younger brother on a mission. Further, son #1 received a Patriarchal Blessing. Within a few months after that, he was endowed in the temple. Then, he found the right girl, a R.M., to whom he soon would be engaged. Then, in just weeks, he was deployed to the Middle East!!

While deployed, my Army son #1 attended Church every week that he could while in the Middle East. When soldiers ask him about the Church, he turned into a missionary. In fact, he studied “Preach My Gospel” so that he could teach the lessons after he deployed. This past Sunday at the Army base, he taught a lesson to 18 other LDS or investigating soldiers on “Listening to the Spirit.”

With all these events taking place in quick succession, I felt like the father of the Prodigal Son!! And, I am sure that son #2, the missionary, felt a little bit like the “good son” in that famous parable quoted above.

And, as alluded, my #1 son got himself engaged to a beautiful R.M. girl. They plan to marry in the Nauvoo Temple this summer. My #2 son, now a R.M., has always lived on the strait and narrow way, but he is still is looking for that right girl, and probably wonders a little bit when the windows of heaven are going to open upon him – heehee. Bless him – he is just a great guy.

So, why has loyal and faithful son #2 not been rewarded in the same way as son #1? The answer can be found in the following parable:

*****Parable: the Laborers in the Vineyard*****

Perhaps the clearest parable about how God rewards people is given in the following:

Bible in Basic English: Matthew 20: 1-16
1 For the kingdom of heaven is like the master of a house, who went out early in the morning to get workers into his vine-garden. 2 And when he had made an agreement with the workmen for a penny a day, he sent them into his vine-garden. 3 And he went out about the third hour, and saw others in the market-place doing nothing; 4 And he said to them, Go into the vine-garden with the others, and whatever is right I will give you. And they went to work. 5 Again he went out about the sixth and the ninth hour, and did the same. 6 And about the eleventh hour he went out and saw others doing nothing; and he says to them, Why are you here all the day doing nothing? 7 They say to him, Because no man has given us work. He says to them, Go in with the rest, into the vine-garden.

8 And when evening came, the lord of the vine-garden said to his manager, Let the workers come, and give them their payment, from the last to the first. 9 And when those men came who had gone to work at the eleventh hour, they were given every man a penny. 10 Then those who came first had the idea that they would get more; and they, like the rest, were given a penny. 11 And when they got it, they made a protest against the master of the house, 12 Saying, These last have done only one hour's work, and you have made them equal to us, who have undergone the hard work of the day and the burning heat. 13 But he in answer said to one of them, Friend, I do you no wrong: did you not make an agreement with me for a penny? 14 Take what is yours, and go away; it is my pleasure to give to this last, even as to you. 15 Have I not the right to do as seems good to me in my house? or is your eye evil, because I am good? 16 So the last will be first, and the first last.

Note that workers in the vine-garden are really symbolizing workers in the Church. It does not matter whether you come into the Church early or late, because the FINAL rewards are the same. What matters is that the person repents and works hard.

Well, if God pays the same whether you start early or start late, then why not always start late? The answer is that riotous living is truly destructive. Starting early gets a person on the right path, and there are many blessings along the way. Nonetheless, repentant individuals starting late still have a full opportunity to enter the Celestial Kingdom.

We should not judge individuals in terms of early or late. We are all prodigal sons in need of repentance. We all must concentrate on the basic steps of faith, repentance, baptism, and the gift of the Holy Ghost. There is a lifetime of work to do.

*****

Fast forward: Now our family is getting ready to greet and hug our son #1, a sergeant in the Army returning from the Middle East. Will the emotions be the same as when we met our returning missionary upon the completion of his successful mission? Yes. Will the swelling pride be the same? Yes. There will be no difference in how we react to the wonderful service of our sons.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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The Heavenly Phases of Existence

Preface: In the following I have tried to document my major claims. Even so, I am sure that some my "personality" and personal opinions have crept into the text. For example, my use of the term “changeling” does NOT derive from either the dictionary or Mormon parlance. To me, “changeling” refers to an entity or organism that transforms itself or goes through a multiple series of metamorphoses. A changeling constantly changes.

*****

Google “Who is going to Hell?,” if you want to become discouraged. Many, if not most, Christian Churches teach that nearly everyone who has ever lived on earth is going there. I could never believe that, and fortunately Mormons do NOT. We believe the opposite (D&C 76: 70-82).

The vast majority of the world is NOT Mormon and never will be. Are they all doomed? No!!! Our Church believes that everyone who attempts to do good based upon what they know and understand lives a very purposeful life. Almost all will obtain some form of heaven or glory (D&C 76: 70-82). The gospel is preached in this life and in the next (1st Peter 4: 6). However, not all will return to God the Father, and not all will return to the presence of Jesus.

Life is less a test than a period of training. Life is all about learning and becoming better (e.g., Alma 34: 32). Just as there are phases of training in the Army (such as Basic Combat Training (BCT) → Advanced Individual Training (AIT) → and actual combat experience), there are phases of training in our existence (Abraham 3: 26):

Phase I -- The pre-mortal existence

According to Mormon doctrine, we existed for eons of time before there ever was an earth and presumably before there was a universe. This period is referred to as: the pre-mortal existence.

We are literal “changelings” (see Preface for the definition). Our form has constantly been changing to one degree or another. Before we even had a spirit we were pure “intelligences” (e.g., Abraham 3: 22).

What was an “intelligence?” The concept is vague and seldom discussed, because little is known about it. It was not created and it did not have bodily form. Abraham was shown the intelligences “before the world was.”

Abraham 3: 21-22 [emphasis mine]
21 I dwell in the midst of them all; I now, therefore, have come down unto thee to declare unto thee the works which my hands have made, wherein my wisdom excelleth them all, for I rule in the heavens above, and in the earth beneath, in all wisdom and prudence, over all the intelligences thine eyes have seen from the beginning; I came down in the beginning in the midst of all the intelligences thou hast seen.
22 Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones;

The respected Encyclopedia of Mormonism summarizes the most prominent perspectives on the meaning of the being of intelligence:

Encyclopedia of Mormonism, Vol. 1, Intelligence
Intelligence, however defined, is not created or made (D&C 93:29); it is coeternal with God (TPJS, pp. 353-54). Some LDS leaders have interpreted this to mean that intelligent beings—called intelligences—existed before and after they were given spirit bodies in the premortal existence. Others have interpreted it to mean that intelligent beings were organized as spirits out of eternal intelligent matter, that they did not exist as individuals before they were organized as spirit beings in the premortal existence (Abr. 3:22; JD 7:57; 2:124). The Church has taken no official position on this issue.

After developing over eons of time the “intelligence” was organized into a “spirit,” something made of pure matter with a bodily form (e.g., D&C 77:2). We are literally the spirit children of God the Father (e.g., Romans 8: 16; Moses 6: 36). This new spirit body presumably was designed to have advanced capabilities (Teachings of the Prophet Joseph Smith (TPJS), p. 354). Each spirit was a male or female. (See: The Family: A Proclamation to the World).

This new spirit-body had personality and identity (Jos. F. Smith, Doctrines of Salvation, vol. 1, p. 60). It could do great things, but it too had significant limitations. These limitations are NOT highly documented, but I presume the following: It felt little or no pain; it had little emotion; it had little concept of good and evil; it had little concept of how actions could have long-term consequences. There was little or no concept of death (Jos. F. Smith, Doctrines of Salvation, vol. 1, p. 58). [On the other hand, see Tim Malone's cogent comment posted below].

Probably, the biggest improvement of “spirit” over “intelligence” was that the spirit had a mysterious ingredient known as “agency,” or the capacity to make choices with freedom (Jos. F. Smith, Doctrines of Salvation, vol. 1, p. 58, 64).

At some point our spirits progressed as far as they could go (Jos. F. Smith, Doctrines of Salvation, vol. 1, p. 57, 67). Another change was needed. The next step in our development required physical bodies as we have them now. Since spirits had choice, they could choose to obtain physical bodies or not. It was the biggest choice we ever had to face up to that point.

We were told that if we did not take on a “mortal” and “physical” body our progression would stop. Invaluable learning would come to a halt.

We were given all kinds of instructions and cautions. We were told that an earth life would be full of contrasts that we had never experienced before. We would experience the contrasts of joy and pain, good and evil, life and death, kindness and selfishness, love and hate, and many other kinds of contrasts (Jos. F. Smith, Doctrines of Salvation, vol. 1, p. 58, 67).

We were told that as married parents we would mimic some of the characteristics of God, especially procreation. Mothers (with the help of fathers) would literally create the physical body that would envelop the spirit.

To experience all these things to the highest degree, it was necessary for us to forget our previous existence (Richard G. Scott, “Truth Restored,” Ensign, Nov 2005, 78). How could one fear death if one remembered the eternities? How could one ever make a mistake in judgment, if one remembered all the lessons of the pre-mortal life? We were told that there were many things our physical bodies (our brains) would have to learn from scratch. In many ways we were starting anew. It is one thing to live with your parents present, and it is another to live on one’s own and prove to oneself that one can survive and make it.

On earth we would experience the difference between right and wrong. For the first time we would experience the ill effects of mistakes (Dallin H. Oaks, “Sins and Mistakes,” Ensign, Oct 1996, 62). We would learn by trial and error. Sometimes our actions would actually hurt others. To appreciate life we would have to experience death (Thomas S. Monson, “Mrs. Patton, Arthur Lives,” New Era, Apr 1991, 4). There were many such issues, and the challenges were great.

Many spirits were daunted and decided not to come to earth. The scriptures say that one-third of the host of heaven made this choice (D&C 29: 36-37). Unfortunately, this choice involved a great rebellion, which I don’t fully understand. These rebellious spirits decided entirely to leave the presence of God. This was called the “War in Heaven” (Revelation 12: 7-9). This battle evidently continues to this day. It is a consequence of having the ability to make a choice.

The rest of us decided to come to earth.

Phase II -- Earth life

This phase of our progression is really the shortest of all four phases.

When we came to earth we left the presence of God. We were told that there was some risk that we might not get back. Heaven is perfect and does not have imperfections. We cannot return with mistakes weighing us down Alma 45: 16; D&C 1: 31). Yet, we needed to make mistakes to learn right from wrong. This is where Jesus comes in. By dying for our sins, he allowed us to be forgiven of mistakes (James E. Faust, “The Atonement: Our Greatest Hope,” Ensign, Nov 2001, 18). Mistakes have consequences but Jesus took on those consequences, if we obey the laws and ordinances of the gospel (Article of Faith #3).

We are born into a world where deformities are a real possibility. Some people are not born with all their fingers. Some people are born with heart defects. Some people are born mentally retarded, and so on. We have all been given different challenges and different missions. The “tests” of life were never intended to be precisely the same for everyone.

Everyone that is born is equally valuable (Mosiah 27:3; 29: 32, 38). Of course, some people devalue their own lives by abusing themselves or others, but in the eyes of God we are all his children.

On earth we could learn to help others, because in the pre-mortal existence there were no real needs. On earth we can help those who suffer, who are hungry, who are ill, etc. Such lessons were not possible in the pre-mortal existence. Part of our purpose on earth was to learn the characteristic of service (Mosiah 2: 17), because it is a prime characteristic of God.

Another way we could help others was through Temple Work. Only physical bodies can be baptized under water. Thus, the living could serve as substitutes (or proxy) for those who died without the chance to be baptized (1 Corinthians 15: 29). There were other such ordinances that had to be performed on earth, such as eternal marriage that would bind families together forever (Gordon B. Hinckley, “The Marriage That Endures,” Ensign, Jul 2003, 2–7).

While many churches believe life is a kind of test, Mormons believe a little differently. We believe life is more like a training ground (Hugh W. Nibley, “The Atonement of Jesus Christ, Part 3,” Ensign, Sep 1990, 22). Yes, there are test-like aspects to life, but we are not graded like we would be in High School or College. Instead, we are expected to make course corrections when we detect that we have gone wrong.

Part of this life is for the spirit to learn to guide and control the body. The brain can be driven by immediate pleasures, lusts, and passions. If completely unleashed, there could be no society, democracy, or even family.

A main purpose of this life is to create families that can stay together forever (Gordon B. Hinckley, “The Marriage That Endures,” Ensign, Jul 2003, 2–7). Sexual activity outside of marriage is very much counter to those purposes (e.g, Neal A. Maxwell, “The Stern but Sweet Seventh Commandment,” New Era, Jun 1979, 36). Why? Because babies are born without fathers; genealogies are confused or lost; children lose the opportunity to be raised with long-lost brothers or sisters; wives are hurt; people in general are hurt.

There are many aspects of this life that could be covered, but this essay must move on.

Phase III -- Paradise and the Spirit Prison

When we die, our spirits will carry the same beliefs as they do now (Bruce R. McConkie, Mormon Doctrine, p. 762). Muslims will still believe in Islam. Catholics will still believe in Catholicism. And, Mormons will still believe in Mormonism. Phase III will have a diversity of religious beliefs. (Only Mormons believe this kind of thing to my knowledge). However, the gospel will be preached to the dead (D&C 138:30; 1st Peter 4: 6).

In this phase of our existence, it will still be necessary for people (spirits) to learn to identify truth from falsehood. Individuals who had never had a chance to learn gospel truths will be taught those truths. As before, individuals will be free to accept or reject.

As mentioned, missionaries will serve in heaven. Those accepting the truth will be baptized on their behalf by proxy in earthly temples. These individuals also will be able to be married by proxy in those temples. (See: Encyclopedia of Mormonism, p. 1408, “SPIRIT WORLD” ).

Other religious-systems will no doubt teach that this spirit world is all there will ever be for the eternities. Much of Phase III will be just like a Catholic or Protestant version of heaven. As a result, many spirits will be confused.

Those who accept the truth will find that they can progress farther. We are changelings by nature. Change never stops if we follow the right paths. The concept is called “eternal progression.” (See: Encyclopedia of Mormonism, p. 465, “ETERNAL PROGRESSION”).

Alternate-belief systems will be obviously false to those who have a vision of the eternities. Those alternative systems will preach that there is no marriage in heaven. They will preach that there are no families in heaven. They will teach that most everyone is doomed forever. Many will believe these things. They will all be false.

Phase III existence is really to give everyone the final and ultimate chance to accept the truth. Unfortunately, there will be those in this existence who will have no intention of accepting truth. They will still believe that the only pleasure is by living riotously. For them the spirit world will be a prison, and they will find no progress. (See: Encyclopedia of Mormonism, p. 1406, “SPIRIT PRISON”).

Those who seek light and truth will find what we might call a paradise – but this place will be full of much work and purpose, not leisure. (See: Encyclopedia of Mormonism, p. 1062, “PARADISE”).

Phase IV -- Judgment, Resurrection, and the Last Steps

In the last phase we will be judged by God to determine where we will be happiest for the eternities. We will all receive bodies, but those bodies will greatly differ depending upon the rewards received. (See: Encyclopedia of Mormonism, p. 772, “JUDGEMENT”).

Telestial Kingdom. Many individuals may live in a world like the one in which we are now living. These will be individuals who have shown little capacity to be concerned for others. They will live far away from God. The term “telestial,” a Mormon neologism, seems to imply a kingdom afar. (See: Encyclopedia of Mormonism, p. 1443, “TELESTIAL KINGDOM”).

Terrestrial Kingdom. Many individuals will live in a heaven-like existence that is similar to what most people now on earth conceptualize as heaven. This will be a location that will be highly glorified. Such individuals will have lived very good lives but will have failed to accept important truths. These individuals will receive the presence of Jesus, but will have limitations in their existence. They may have purpose, but they will be detached from their families. (See: Encyclopedia of Mormonism, p. 1470, “TERRESTRIAL KINGDOM”).

Celestial Kingdom. This is the highest kingdom. It is the only kingdom in which families live together and in which progress is eternal. This is the literal kingdom of God. It has at least three sub-kingdoms. I don’t know what happens in the lower two sub-kingdoms, but in the highest kingdom individuals become as kings and queens of heaven. They will become like God, and their purpose will be eternal and infinite. These individuals will somehow contribute to new worlds without end. There will be eternal marriage, and families can all be together, enjoying the same sociality as now. (See: Encyclopedia of Mormonism, p. 259, “CELESTIAL KINGDOM”).

The best information on these kingdoms can be obtained from D&C 76: 70-82.

*****Conclusion*****

In sum, all humans are “changelings,” who thrive on change and progression. But, we also have agency. That agency can be expressed as a refusal to change any further. If we make that choice, then our progress indeed will stop.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Alma’s Advice to Academics

Occasionally, when I get the sense that my college students are procrastinating on their term papers, I will start the class with the following overhead message:

Book of Faux 34: 32-33 (Much thanks to Alma)
32 For behold, this course is the time for students to prepare their term papers; yea, behold the day of this semester is the day for students to perform their labors.
33 And now, as I said unto you before, as many students have gone before you, I beseech you that ye do not procrastinate the day of your term paper until the end; for after the deadline, which is given us to prepare, if we do not improve our minds, then cometh the night of darkness wherein no labor can be performed.

Normally I would avoid doing scripture-based parodies, but in this case I somehow do not think Alma would mind too much.

The real verse reads as follows:

Alma 34: 32-33
32 For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors.
33 And now, as I said unto you before, as ye have had so many witnesses, therefore, I beseech of you that ye do not procrastinate the day of your repentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed.

It strikes me that these verses carry several insights that we cannot hear too often.

We are told that the purpose of our lives is to prepare to meet God. Life is not so much a test as it is a training course. Sure, we are tested, but only as part of our preparation. In this context, we are ALL academics. We are here to learn.

Life is NOT something to waste, and life is NOT to be a continuous vacation. It is a time of labor and service. A purposeful life has labors to perform as part of the preparation.

Many have gone before us. We can read the scriptures and the prophets. In that sense we have had many witnesses. Further, we have had many individual experiences, trials of our faith, that have provided a witness.

Transgression is harmful and bad. We must not procrastinate setting aside our bad habits, lest they kill us or lest they permanently harm us. But, if we do procrastinate and we do waste our time, then there will be a day of accountability, a deadline, wherein it will just be too late.

*****Sacrament*****

As I have gotten older (now in my late “middle-age” -- OK, late, late middle age), the words of Alma 34 seem more and more poignant. I wonder: “Have I really done enough?” It is a good thing I believe in the atonement, because I really have not done enough.

When I partake of the sacrament bread, I need to remember the words of the sacrament prayer:

D&C 20: 77 [emphasis mine]
O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, … that they are willing to take upon them the name of they Son… .

True “willingness,” not perfection is the key to the sacrament. No one I know (except Jesus) has leaped into perfection. On our way to self-improvement, we must be truly willing, and we should not procrastinate that willingness.

*****Righteous Desire*****

One of the great theological advances of the Book of Mormon is that it reminds us that God takes into account our righteous desires, not just our works:

Alma 41:3 - 5 [emphasis mine]
3 And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good.
4 … Therefore, all things shall be restored to their proper order, every thing to its natural frame--mortality raised to immortality, corruption to incorruption-- …
5 The one raised to happiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil … .

Righteous desires (not perfectionism) play a very important role in the Book of Mormon:

Mosiah 18:9 - 11 [emphasis mine]
9 Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things … .
10 Now I say unto you, if this be the desire of your hearts, what have you against being baptized in the name of the Lord … ?
11 And now when the people had heard these words, they clapped their hands for joy, and exclaimed: This is the desire of our hearts.

Ammon was able to baptize many in the household of King Lamoni because:

Alma 19:33
33 … their hearts had been changed; that they had no more desire to do evil.

Acceptance of the atonement means replacing impulsive desires with a willingness to mourn with those that mourn, comfort those in need of comfort, and to stand as a witness.

Yes, we are all academics, and the good news is that with the help of Jesus (and Alma) we can all pass the course.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Temple Symbols Surround Us

Allusions to the temple and its symbols abound in the scriptures, apocryphal writings, teachings from early Church fathers, and from early art. This essay will identify some of those allusions, but it will NOT discuss them in any depth. Many aspects of temple worship are considered by Latter-day Saints to be too sacred to discuss outside of the temple. Yet, it is useful to understand that LDS temple teachings are connected to ancient ideas, even if the current implementation is modernized.

This essay does NOT claim that the ancient sources that are quoted represent some kind of historical lineage to the present. Simple correlation of the ancient to the modern does not imply causation or even slight influence. If anything, commonalities across time reveal near universal concerns and reactions that are shared by humanity. This essay does NOT support a so-called collective unconscious memory via Carl Jung. However, there are symbolic archetypes common across many cultures that are an expression of similar life contingencies.

To Mormons the temple represents sacred space, not to be violated by the outside world. Even so, the themes of the temple reflect many shared religious concerns found in the Judeo-Christian world. These themes stare us in the face and not easily ignored.

*****

We begin this discussion of the temple by quoting these famous verses about Jesus in the Garden of Gethsemane:

Luke 22:39-46
39 ¶ And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.
40 And when he was at the place, he said unto them, Pray that ye enter not into temptation.
41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,
42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
43 And there appeared an angel unto him from heaven, strengthening him.
44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

Gethsemane by Carl Bloch

The LDS temple is centered in the atonement, and LDS theology connects the atonement to both the suffering in the Garden of Gethsemane and the crucifixion.

D&C 19:16-19
16 For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;
17 But if they would not repent they must suffer even as I;
18 Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit--and would that I might not drink the bitter cup, and shrink--
19 Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.

Luke is the only New Testament writer that described a comforting angel and drops of blood. Consequently, verses 43 and 44 of Luke 22, quoted above, are particularly important to the LDS doctrine of atonement (as cited in D&C 19 above). Jesus was physical. He needed comfort, which he received from an angel. The pain led to large drops of blood-like sweat.

What is the significance of the comforting angel in Luke 22:43? Do we know who this angel was? Latter-day Saints do have some hints:

Bruce R. McConkie, “The Purifying Power of Gethsemane,” Ensign, May 1985, 9 [italics mine]
Two thousand years ago, outside of Jerusalem's walls, there was a pleasant Garden spot, Gethsemane by name, where Jesus and his intimate friends were want to retire for pondering and prayer. There Jesus taught his disciples the doctrines of the Kingdom and all of them communed with him who is the Father of us all in who's ministry they were engaged and on who's errand they served. This sacred spot like Eden where Adam dwelt, like Sinai where Jehovah gave his law, like Calvary where the Son of God gave his life as a ransom for many, this holy ground is where the sinless Son of the Everlasting Father took upon himself the sins of all men on conditions of repentance.

We do not know we cannot tell, no mortal mind can conceive the full import of what Christ did in Gethsemane. We know he sweat great gouts of blood from every pore as he drained the dregs of that bitter cup his father had given him. We know he suffered both body and spirit more than it is possible for man to suffer except it be unto death. We know that in some way incomprehensible to us, his suffering satisfied the demands of justice. Ransoms penitent souls from the pains and penalties of sin and made mercy available to those who believe on his holy name. We know that he lay prostrate upon the ground as the pains and agony of an infinite burden caused him to tremble and would that he might not drink of the bitter cup. We know that an angel came from the courts of Glory to strengthen him in his ordeal. And we suppose that it was mighty Michael who foremost fell that man might be. As near as we can judge, these infinite agonies, the suffering beyond compare continued for some three or four hours.

In the Garden, Jesus was preparing for death using prayer. The comfort of Michael the angel was foreshadowed in the Book of Enoch – in which a spirit is introduced to the extremities of heaven:

Enoch: Chapter 70: 1-5
1 Afterwards my spirit was concealed, ascending into the heavens. I beheld the sons of the holy angels treading on flaming fire, whose garments and robes were white, and whose countenances were transparent as crystal.
2 I saw two rivers of fire glittering like the hyacinth.
3 Then I fell on my face before the Lord of spirits.
4 And Michael, one of the archangels, took me by my right hand, raised me up, and brought me out to where was every secret of mercy and secret of righteousness.
5 He showed me all the hidden things of the extremities of heaven, all the receptacles of the stars, and the splendours of all, from whence they went forth before the face of the holy.

*****

Because the verses Luke 22:43-44 are important to LDS theology, it is worth pointing out that in scholarly circles the verses are quite controversial. The reason is that several of the oldest Greek documents containing Luke, such as the famous “Papyrus 75” from the third century, omits these verses, as if they were inserted later by some mischievous scribe. The verses first consistently show up in 4th and 5th century Greek Bibles. Respected New Testament scholar Wieland Willker (A Textual Commentary on the Greek Gospels 5th Ed. (Vol. 3 Luke), Bremen, online published, 2007) concluded:

So, either a) someone omitted the words because they possibly indicated a not fully divine Jesus, or b) someone added the words to show that Jesus was a real flesh and blood human being. …
Very difficult! Overall, I think there is a slight edge in favor of the [legitimacy of the] words.

The validity of the verses hinges in large part on allusions to drops of blood made by 2nd century early Church Fathers (Justin: Dialogue with Trypho, ch. 103; and Irenaeus: Against Heresies, III, ch. 22). The presence of the doctrine in D&C 19, cited above, and in Mosiah 3:7 does not resolved the debate, as the ideas legitimately could have been derived from early Christian traditions.

As Willker alludes above, the early Christian Fathers were concerned with why Jesus as God would need help from an angel, and why he should be in so much physical pain, manifesting weakness. Latter-day Saints have no problem with appreciating the physical suffering of Jesus:

D&C 18:11
11 For, behold, the Lord your Redeemer suffered death in the flesh; wherefore he suffered the pain of all men, that all men might repent and come unto him.

New American Standard Version: Matthew 27: 50-51
50 And Jesus cried out again with a loud voice, and yielded up His spirit. 51 And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split.

When Jesus died his painful death the atonement was complete, the Mosaic Law was fulfilled, and the tearing of the veil signified the temple was now open to everyone. The atonement made the temple MORE important, not less.

*****

The atonement brought to pass many ancient prophecies, such as that found in Isaiah 56 that indicated the covenant of God would be opened to all people. Many temple themes are woven into this short passage:

Isaiah 56: 5 - 7
5 Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.


6 Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 


7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

These verses clearly are given in the context of “mine house,” the temple. Notice in verse 5 the reference to “a place and a name.” In this passage the Hebrew word “place” is “yad, “ which is better translated as hand or handclasp (Strong’s #03027). The word for “name” is “shem” (Strong’s #08034) and in this context is given in the temple. For in-depth discussions, see Avraham Gileadi, The Book of Isaiah: A New Translation with Interpretive Keys from the Book of Mormon (Salt Lake City: Deseret Book, 1988), 206; and also, Truman Madson, By Study and Also By Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday (Salt Lake City: Deseret Book and FARMS, 1990), 1:458–81.

It is fascinating that early Christian iconography often has showed Jesus, Adam, or some other Biblical character reaching for the hand of God. Of course, the most famous depiction is found on the ceiling of the Sistine Chapel:

Vestiges of ancient tradition clearly have influenced modern Catholic ritual. For example, there is a sacred door known as the Porta Santa at St. Peter’s Basilica in Rome. The door is only opened by the Pope every 25 years or so, and only on sacred occasions. Opening the door represents the entry of individuals into God’s presence. The door opening ritual is very elaborate and involves the Pope using a silver hammer to knock three times on the portal. Such rituals are striking (pun intended) and are living iconographs.

Additional information on some of the allusions here presented can be found in: Todd M. Compton, "The Handclasp and Embrace as Tokens of Recognition," By Study and Also By Faith, volume 1, edited by John M. Lundquist and Stephen D. Ricks.

*****

Some early Christian groups practiced chrism, an anointing of oil shortly after baptism. Cyril, a Bishop of Jerusalem from the 4th century, describes the process:

Cyril, Archbishop of Jerusalem: Lecture XXI: Chrism
And as Christ was in reality crucified, and buried, and raised, and you are in Baptism accounted worthy of being crucified, buried, and raised together with Him in a likeness, so is it with the unction [the act of anointing with oil] also. As He was anointed with an ideal oil of gladness, that is, with the Holy Ghost, called oil of gladness, because He is the author of spiritual gladness, so ye were anointed with ointment, having been made partakers and fellows of Christ. (The Catechetical Lectures of S. Cyril, Archbishop of Jerusalem, translation by Edwin Hamilton Gifford, D.D., Grand Rapids, Michigan:Wm. B. Eerdmans Pub. Co.).

Washing rituals often have a relationship with ointment with oil. Another association comes from the apocryphal book known as the Testament of Levi (usually dated near 200 AD, but may have originated many years earlier). The following passage is reminiscent of D&C 124:39:

Forgotten Books of Eden: Testaments of the Twelve Patriarchs: Testament of Levi 3: 13-27. Cf: The Apocrypha and Pseudepigrapha of the Old Testament by R. H. Charles, vol. II, Oxford Press. (Usually dated between 70 and 200 A.D.)
13 And there again I saw a vision as the former, after we had spent there seventy days.
14 And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the late of faith, and the turban of the head, and the ephod of prophecy.
15 And they severally carried these things and put them on me, and said unto me: From henceforth become a priest of the Lord, thou and thy seed for ever.
16 And the first anointed me with holy oil, and gave to me the staff of judgement.
17 The second washed me with pure. water, and fed me with bread and wine even the most holy things, and clad me with a holy and glorious robe.
18 The third clothed me with a linen vestment like an ephod.
19 The fourth put round me a girdle like unto purple.
20 The fifth gave me a branch of rich olive.
21 The sixth placed a crown on my head.
22 The seventh placed on my head a diadem of priesthood, and filled my hands with incense, that I might serve as priest to the Lord God.
23 And they said to me: Levi, thy seed shall be divided into three offices, for a sign of the glory of the Lord who is to come.
24 And the first portion shall be great; yea, greater than it shall none be.
25 The second shall be in the priesthood.
26 And the third shall be called by a new name, because a king shall arise in Judah, and shall establish a new priesthood, after the fashion of the Gentiles.
27 And His presence is beloved, as a prophet of the Most High, of the seed of Abraham our father.

*****

The Shepard of Hermas was a 2nd century book of scripture recognized by many early Christians. In the 9th Similitude of the Book there is a great allegory that describes the building of a great Tower or Temple. An Angel of repentance brings information to the prophet. These verses discuss the different types of stones or rocks to be used in the Tower. Read the following carefully and you will find doctrine, temple allegory, ritual, and baptism for the dead.

The Shepard of Hermas: Similitude 9: 109 – 160 [emphasis & brackets are mine]
109. First of all, Sir, I said, tell me what this rock and this gate denote? He said, This rock and this gate are the Son of God. I replied, Sir, how can that be, seeing the rock is old, but the gate new?

110. He said, Hear, O foolish man, and understand. The Son of God is indeed more ancient than any creature, so much so that he was in council with his Father at the creation of all things.
111. But the gate is therefore new, because he appeared in the last days in the fullness of time, so that they who will attain to salvation may by it enter into the kingdom of God.
112. You have seen, he said, those stones which were carried through the gate, how they were placed in the building of the tower, but those that were not carried through the gate were sent away into their own places?

113. I answered, Sir, I saw it. Accordingly, he said, no man will enter into the kingdom of God but he who will take upon him the name of the Son of God.
114. For if you would enter into any city and that city was encompassed by a wall with only one gate, could you enter into that city except by that gate?
115. I answered, Sir, how could I do otherwise? As therefore, he said, there would be no other way of entering into that city but by its gate, so neither can anyone enter into the kingdom of God, but only by the name of his Son, who is most dear to him.

116. And he said to me, Did you see the multitude of those who built that tower? Sir, I said, I saw it. He answered, All those are the angels, venerable in their dignity.

117. With those is the Lord encompassed as with a wall; but the gate is the Son of God, who is the only way of coming to God. For no man will go to God, but by his Son.

118. You saw also, he said, the six men, and in the middle of them that venerable great man who walked about the tower and rejected the stones out of the tower?

119. Sir, I said, I saw them. He answered, That tall man was the Son of God, and those six were his angels of most eminent dignity, who stand about him on the right hand and on the left.

120. None of these excellent angels comes in to God without him. He added, Whoever therefore will not take upon him his name, he will not enter into the kingdom of God.

121. Then I said, What is this tower? This, he said, is the Church. And what, Sir, are these virgins? He said to me, These are the holy spirits, for no man can enter into the kingdom of God, except these clothe him with their garment.
122. For it will avail you nothing to take up the name of the Son of God, unless you will also receive their garment from them. For these virgins are the powers of the Son of God. So will a man in vain bear his name, unless he will be also endued with his powers.

123. And he said to me, Did you see those stones that were cast away? They bore indeed the name, but put not on their garment. I said, Sir, what is their garment? Their very names, he said, are their garment.
124. Therefore whoever bears the name of the Son of God ought to bear their names also; for the Son of God also himself bears their names.
125. He continued, As for those stones delivered by their hands, which you saw remain in the building, they were clothed with their power; this is why you see the whole tower of the same color with the rock and made as if it were one stone. …

150. And I said, Sir, show me more about this. He answered, What do you ask? Why did these stones come out of the deep [waters] and were placed into the building of this tower, seeing that long ago they carried those holy spirits [of righteous men, like the prophets of old].
151. It was necessary, he said, for them to ascend by water so they might be at rest. For they could not otherwise enter into the kingdom of God, except by laying aside the mortality of their former life.
152. Even though they were dead, they were nevertheless sealed with the seal of the Son of God, and so entered into the kingdom of God.
153. For before a man receives the name of the Son of God, he is ordained to death; but when he receives that seal, he is freed from death and assigned to life.
154. Now that seal is the water of baptism into which men go down under the obligation to death, but come up appointed to life.
155. For that reason, to those also was this seal preached, and they made use of it so they might enter the kingdom of God. [Cf. 1 Peter 3:19.]
156. And I said, Why then, Sir, did these forty stones also ascend with them out of the deep, having already received that seal?

157. He answered, Because these Apostles and teachers who preached the name of the Son of God, dying after they had received his faith and power, preached to them who had died before and they this seal to them.
158. Therefore they went down into the water with them, and again came up. But these went down while they were alive, and came up again alive; whereas those who were before dead, went down dead, but came up alive;
 [i.e., vicarious baptism by the righteous for the dead].
159. Through these therefore they received life and knew the Son of God. For this reason they came up with them and were fit to come into the building of the tower uncut and put in whole, because they died in righteousness and in great purity; only this seal was lacking to them.

160. Here you have the explication of these things.

The foremost LDS scholar on the tie of ancient allusions to temple practice is Hugh Nibley. For those interested in a good selection from his prodigious writings, a good starting place is: Temple and Cosmos: Beyond This Ignorant Present (The Collected Works of Hugh Nibley, Vol 12 : Ancient History, If this essay is intentionally vague, Nibley’s writings are far more explicit. More fine grain coverage can be found in:

Hugh Nibley, "The Early Christian Prayer Circle", BYU Studies 19/1 (Fall 1978): 41-47.

Hugh Nibley, Old Testament and Related Studies (Salt Lake City: FARMS and Deseret Book Company, 1986).

*****Conclusions*****

Again, there is NO claim in this essay that the LDS Church bases its beliefs and practices in any of the citations above, except those taken from the Bible and the Doctrine & Covenants (D&C).

It is fascinating that modern non-LDS Christianity largely has rejected the idea of temple as a sacred place of worship. The problem is that there is NO evidence in the New Testament that Jesus and his followers abandoned temple practices. To the contrary, Jesus referred to the temple as “my Father’s house” (John 2:16; 14:2). He taught in the temple from age 12 to his last days on earth. Luke 19:47 said that Jesus “taught daily in the temple.” The last verse in Luke (24:53) indicates that after the death, resurrection, and ascension of Jesus his followers “were continually in the temple, praising and blessing God.”

We must remember the prophecy of Jesus concerning the Jerusalem temple:

World English Bible: Luke 24: 1-2
1 Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple.
2 But he answered them, "You see all of these things, don't you? Most certainly I tell you, there will not be left here one stone on another, that will not be thrown down."

True to that prophecy, Titus and his Roman Legions destroyed Jerusalem and its Temple in 70 A.D. The end of Temple worship was a combination of three circumstances: 1) the atonement made animal sacrifice obsolete; 2) the Jerusalem temple was destroyed by Titus; and 3) finances and politics made it impossible to rebuild the Temple.

Temple worship had come to an end, and was a major step in the great apostasy. Non-LDS Christians should wonder about what they are missing by not having a temple as part of their worship process. The good news is that the Melchizedek priesthood has been restored and the higher principles of the temple are now in place.

The great blessing of the temple is that we can do vicarious ordinances for the dead, such as baptism, be endowed with the power of the infinite atonement, be married for time and all eternity, and be permanently sealed to beloved family members.

This essay has been intentionally abstract and vague, but I hope it will generate some follow-up studies in the books and papers cited above.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Intolerance is a Virtue in War

Latter-day Saints are lovers of peace, but most of us realize that some things are worth a fight – especially on behalf of one’s country. As such, LDS soldiers abound in the U.S. military.

While I will admit to having my doubts about the current Middle East conflict, I am proud to have a son serving in the U.S. Army overseas. He is able to meet each Sunday with a small group of LDS soldiers, and they run their own Church service without the direct aid of a LDS Chaplain. Even so, war is NOT a spiritual exercise.

A few months ago, my son told us that he had won four out of five fights in a hand-to-hand combat training exercise. Then he said the lost fight was caused by the other fellow fighting a little dirty. When I told this story to his grandmother, she said, “Shouldn’t they disqualify that dirty soldier??!!” Unfortunately, ALL is fair in love and war.

War is radicalism, and war creates moral dilemmas. Noted columnist Ralph Peters put it this way:

July 3, 2007
Ralph Peters
New York Post
Perhaps the biggest lie told since 9/11 is that we must wage war according to our values. If we'd tried that in World War II, we'd still be fighting in the Philippines and struggling to reach the Rhine. In war, the point is to win. Nothing else matters. And you don't get credit for manners.

Military actions must be ALL OUT. There is no point to making friends with the enemy on the combat field. For example, in the current conflict in Iraq, the captured enemy has been known to stab U.S. soldiers with syringes full of anti-freeze. The enemy often has the intent of fighting to the death.

Motivation of the Enemy

Whether we like it or not, there is a religious component to this war. The Islamo-extremists wish to force everyone to be under Islamic law (sharia). Islamo-extremists see U.S. soldiers as an enemy of God, and they fight accordingly. Read the following from a former extremist:

July 2, 2007
“I was a fanatic...I know their thinking, says former radical Islamist”
Hassan Butt
Daily Mail
When I was still a member of what is probably best termed the British Jihadi Network - a series of British Muslim terrorist groups linked by a single ideology - I remember how we used to laugh in celebration whenever people on TV proclaimed that the sole cause for Islamic acts of terror like 9/11, the Madrid bombings and 7/7 was Western foreign policy. …

[W]hat drove me and many others to plot acts of extreme terror within Britain and abroad was a sense that we were fighting for the creation of a revolutionary worldwide Islamic state that would dispense Islamic justice. …

How do Islamic radicals justify such terror in the name of their religion? …

For centuries, the reasoning of Islamic jurists has set down rules of interaction between Dar ul-Islam (the Land of Islam) and Dar ul-Kufr (the Land of Unbelief) to cover almost every matter of trade, peace and war.

But what radicals and extremists do is to take this two steps further. Their first step has been to argue that, since there is no pure Islamic state, the whole world must be Dar ul-Kufr (The Land of Unbelief).

Step two: since Islam must declare war on unbelief, they have declared war upon the whole world.

… I was taught by Pakistani and British radical preachers that this reclassification of the globe as a Land of War (Dar ul-Harb) allows any Muslim to destroy the sanctity of the five rights that every human is granted under Islam: life, wealth, land, mind and belief.

In Dar ul-Harb, anything goes, including the treachery and cowardice of attacking civilians. …

If our country is going to take on radicals and violent extremists, Muslim scholars must go back to the books and come forward with a refashioned set of rules and a revised understanding of the rights and responsibilities of Muslims whose homes and souls are firmly planted in what I'd like to term the Land of Co-existence.

And when this new theological territory is opened up, Western Muslims will be able to liberate themselves from defunct models of the world, rewrite the rules of interaction and perhaps we will discover that the concept of killing in the name of Islam is no more than an anachronism.

The Flaw of Tolerance

Shouldn’t we be tolerant of other’s religious beliefs? Normally, the answer would be yes. In times of peace a pluralistic society values multiple beliefs and religions. “Plural” means multiple – multiple kinds of religions, beliefs, etc. Unfortunately, Islamo-extremists want everyone to believe the SAME WAY.

The following thoughts are by Judea Pearl, a father who lost his journalist son to extremists:

July 3, 2007
“Back to Focus”
Judea Pearl
The New Republic
I used to believe that the world essentially divided into two types of people: those who were broadly tolerant; and those who felt threatened by differences. If only the forces of tolerance could win out over the forces of intolerance, I reasoned, the world might finally know some measure of peace.

But there was a problem with my theory, and it was never clearer than in a conversation I once had with a Pakistani friend who told me that he loathed people like President Bush who insisted on dividing the world into "us" and "them." My friend, of course, was taking an innocent stand against intolerance, and did not realize that, in so doing, he was in fact dividing the world into "us" and "them," falling straight into the camp of people he loathed. …

One should, in fact, condemn and resist political doctrines that advocate the murder of innocents, that undermine the basic norms of civilization, or that seek to make pluralism impossible. There can be no moral equivalence between those who seek--however clumsily--to build a more liberal, tolerant world and those who advocate the annihilation of other faiths, cultures, or states. …

In other words, our tolerant society cannot be tolerant of all things – especially indiscriminant murder of civilians, even women and children. We cannot be tolerant of fascism and dictatorship. We cannot willingly submit to religions that force submission.

The Islamo-terrorist is intolerant of any religion but his own. By contrast, the fundamental attitude of the U.S. and LDS soldier is: The truth shall make you free (John 8:32).

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Titus – the Gospel in Brief

We do not know the circumstances in which Paul wrote this letter to Titus. Some non-LDS scholars believe the letter was not even written by Paul. Some may be uncomfortable with its doctrines, but to me, this little letter is the Gospel encapsulated.

Paul begins by announcing his authority and alluding to the pre-mortal existence.

Titus 1: 1-2
1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness;
2 In hope of eternal life, which God, that cannot lie, promised before the world began;

To whom did God promise eternal life before the world began? Well, I think the answer is “us.” Paul appears to understand that a plan of salvation was presented before the world was ever created.

In the following, Paul introduces Titus as an authorized representative:

Titus 1: 4-5
4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.
5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

The key phrases in verse 5 are: “set in order,” “ordain elders,” and “as I appointed thee.” This early Church functioned with clear lines of organization, ordination, and authority.

Paul then outlined the qualifications for a Bishop:

Titus 1: 6-9
6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;
8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

Note in verse 6 that a Bishop should be married. The phrase “the husband of one wife” does not appear to be in reference to polygamy, since Jews at the time of Jesus and Paul practiced monogamy. However, it might be an idiom that meant being married and faithful to one’s wife. No doubt this latter meaning was a requirement, stated or not.

Note some of the other characteristics of a Bishop. His children should be well-behaved. He should have a good reputation. He should not be arrogant. He should not have a temper. He should not be a drunk. He should not get into fistfights. He should not be greedy for money.

A good Bishop is one who is found:

Titus 1: 9
9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

In other words, a good Bishop is someone who teaches sound doctrine and convinces even the opposers (gainsayers).

In the next verses, Paul gives us a good picture of the developing apostates, who sound much like modern day TV preachers:

Titus 1: 10 - 11
10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision:
11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.

Then, Paul said to rebuke them. Don’t give heed to Jewish fables and myths. Instead, turn to things that are pure and profess God through your good works:

Titus 1: 12-16
12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.
13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;
14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.
15 Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.
16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

In Chapter 2, Paul reiterates:

Titus 2:1
1 But speak thou the things which become sound doctrine:

These kinds of comments are actually important because they teach us that there were specific doctrines to be taught in the Church. Just look at all the doctrines being taught now days across the entire Christian church. Paul would not have been pleased.

The following advice from Paul could have just as easily been directed to young LDS missionaries:

Titus 2: 6-8 [brackets are mine]
6 Likewise, exhort the younger men [the young Elders] to be sober minded;
7 in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility,
8 and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us.

It is not goofiness or loud laughter that represents Christ. Sure he had a sense of humor, but it was seasoned with love and kindness. Young Elders must have comportment and manners.

The chapter ends with this doctrinal exhortation:

Titus 2: 11-15
11 For the grace of God has appeared, bringing salvation to all men,
12 instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world;
13 looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ;
14 who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
15 Say these things and exhort and reprove with all authority. Let no man despise you.

Clearly, our purpose as Latter-day Saints is to become the people “for his own possession.” If Titus encapsulates the Gospel, then verses 11-15 encapsulate Titus. Notice that verse 13 refers to Jesus as God. We should never hesitate to think of Jesus as God. There simply is no other way to think about him. Sometimes in Mormon parlance we use the term “elder brother,” to refer to Jesus. Even so, he is God.

“Grace” is the trump card. Jesus died for our sins, and his infinite atonement applies directly to us!! Jesus is our excuse and license to improve each day, even though we know we have fallen short. If we desire to do righteousness (even though we have sinned in the past), then we must go forth in faith and do that good. “Worthiness” comes by desire, faith, repentance, prayer, and good works -- which become efficacious through the atonement.

God never stops loving us. We need not wallow in prolonged guilt. Instead, we can replace guilt with desire, hope, and faith in the true redeeming Savior.

The CENTER of our lives is the SAVIOR.

Paul begins Chapter 3 with these words:

Titus 3: 1-2
1 Remind them to be in subjection to rulers and to authorities, to be obedient, to be ready for every good work,
2 to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men.

Near the end of Chapter 3, we get this flourish:

Titus 3: 3-8
3 For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.
4 But when the kindness of God our Savior and his love toward mankind appeared,
5 not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit,
6 whom he poured out on us richly, through Jesus Christ our Savior;
7 that, being justified by his grace, we might be made heirs according to the hope of eternal life.
8 This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men;

Paul understood that “Grace” is the fuel for our good works. The Church merely builds roads for us to travel upon. Jesus is our transportation.

In the Church we work toward Jesus, but it is Jesus that is THE TRUTH, THE WAY, and THE LIFE -- all else is auxiliary.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Modern Psalm for OUR soldier

Figure caption: A watchtower at a U.S. Army base in the Middle East:

*****

“A Modern Psalm for OUR soldier”

I lift up my eyes and see the vast empty desert.
Where in this emptiness is help?
My help comes from the LORD, the creator of all,
Even this desert and watchtower.
He will not let my foot slip in the night, as he never slumbers,
Even as he watches over the Church and all Israel.
As he watches over me, the LORD is my shade from the heat.
The sun cannot harm me by day, nor the moon at night.
The LORD shields me from all harm, and he watches over my life.
As I guard Camp, he watches me now and forevermore.
-- Inspired by Psalm 121

Note: My military son will return home from the deserts of the Middle East in a short period of time.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Zenos the Prophet

Mormons believe Zenos was one of the greatest of all prophets. His writings are found only in the Book of Mormon (see: 1 Ne. 19:10-17; Jacob 5: 1-77, 6:1; Alma 33:4-11, 13, 15, 34:7; Hel. 8:19-20; Hel. 15: 11; 3 Ne. 10:14-17). The Nephites must have known of his writings from the plates of brass. The central question of this essay is: If Zenos was such a great prophet, why are his writings not found in other sources? We will examine some of the academic issues surrounding this issue.

Let’s begin with some short answers before going to the long ones. There are several possible responses to the basic question at hand: 1) Important writings sometimes get lost, as illustrated by the Dead Sea Scrolls (about 900 ancient documents including the Hebrew Bible discovered in 1947 in jars hidden in the caves near the Dead Sea). 2) The writings of Zenos are extant, but historians have not recognized them as such. 3) His writings have been systematically eliminated by corrupt or ignorant editors. 4) His writings have been preserved, but have yet to come forth. 5) Finally, one could simply reject the Book of Mormon and conclude that Zenos is fictional. Each of these alternatives will be discussed below.

1) Zenos is important but his writings are lost

First, why was Zenos important? He is thought to have been part of the House of Manasseh sometime between 1600 B.C. and 600 B.C. His writings prophesized of Christ, the apostasy, the restoration, and the gathering of Israel. Below is a summary of his teachings for each major group of passages:

1 Nephi 19:10-17—These passages prophesy that God will be buried in a sepulcher, and there will be three days of darkness as a sign to the remnants of the House of Israel on the isles of the sea. The people of Jerusalem will be scourged because they crucify God and reject his signs, wonders, power, and glory. They will wander in the flesh and will become a “hiss and a byword.” In the last days they will accept the gospel, and God will gather the House of Israel from the four corners of the world.

Side note #1: This passage must be handled delicately. It is best seen NOT as a curse, but as a description of future events that are a by-product of social prejudice. The passage does NOT justify anti-Semitism.

Side note #2: Before going further, it is worth taking a brief side exploration into the phrase “a hiss and a byword.” In the scriptures this phrase is found in only two places, 1 Nephi 19: 14 and 3 Nephi 16:9. What does it mean, and would an ancient Jew say such a thing? A hiss is an expression of condemnation. A byword is a proverbial saying. The phrase is actually an English translation of an ancient idiomatic Hebrew expression found only once, Jeremiah 24:9. The KJV translates the expression as “a reproach and a proverb.” The overall meaning is “contemptible.” Zenos was a predecessor or a contemporary of Jeremiah. Thus, the usage seems appropriate. However, the phrase probably was relatively common in Joseph Smith’s verbal community.

Jacob 5: 1-77, 6:1— These passages are the famous “Allegory of Zenos” or the Olive-tree allegory. The Book of Mormon Reference Companion (D. L. Largely (Ed.), p. 804) indicates that the four main lessons of the allegory are 1) returning to Christ after having rejected him; 2) the scattering of Israel; 3) an account of the apostasy; and 4) the gathering and purifying of Israel in the last days.

Alma 33:4-11—This is the famous Thanksgiving Hymn of Zenos. It will be covered later in this essay.

Alma 34:7—This verse explicitly states that redemption comes through the Son of God. Such verses lead most Old Testament scholars to conclude that the Book of Mormon Christianizes the Old Testament. They are correct.

Helaman 8:19—This verse indicates that Zenos was slain for his testimony. I suspect he was controversial because of his strong messianic message, and because he indicated that the messiah would be the Son of God.

Helaman 15:11— This verse indicates that the truth will be restored to the House of Israel, particularly the Lamanites.

3 Nephi 10:14-17— These verses testify that Christ will come and he will be slain.

As one can see, these few verses have a central importance because they testify of Christ more than 600 years before he was born. Can you imagine the uproar that would exist if such verses were found in the Dead Sea Scrolls?

The Dead Sea Scrolls are a useful metaphor to keep in mind. No one had heard of the “Teacher of Righteousness” until the scrolls were discovered. Other unknown prophets were unearthed. Joseph Smith gets credit for discovering Zenos, whenever Zenos might get rediscovered.

2) Zenos’ writings are extant

Perhaps the writings of Zenos exist but are not recognized as such. This is more than an idle speculation. A number of psalms or hymns exist in the Dead Sea Scrolls (DSS) that have more than a striking resemblance to the so-called “Hymn of Zenos” (cf. Collected Works of Hugh Nibley, Vol.7, Ch.10).

Let’s evaluate the evidence for ourselves. Notice in the Dead Sea Scroll Thanksgiving Psalms 4 and 8, given below, the author thanks the Lord for protection from enemies and for the strength to overcome them.

Dead Sea Scroll Thanksgiving Psalm 4
[From the:The Gnostic Society Library]

I thank you, O Lord,
for your eye is awake and watches over my soul.
You rescue me from the jealousy of liars,
from the congregation of those who seek the smooth way.
But you save the soul of the poor
whom they planned to destroy
by spilling the blood of your servant.

I walked because of you - but they didn't know this.
They laughed at me. They shamed me
with lies from their mouth.
But you helped the soul of the poor and the weak,
you saved me from their harsh arms,
you redeemed me amid their taunts.
From the wicked I do not fear destruction.

Dead Sea Scroll Thanksgiving Psalm 8
[From the:The Gnostic Society Library]

I thank you, O Lord.
You illumined my face by your covenant.
I seek you,
As sure as the dawn you appear as perfect light.

Teachers of lies have comforted your people
and now they stumble, foolishly.
They abhor themselves
and do not esteem me through whom your wonders
and powers are manifest.
They have banished me from my land like a bird
from its nest, and my friends
and neighbors are driven from me.
They think me a broken pot [that is, useless].
They preach lies. They are dissembling prophets.
They devise baseness against me,
exchanging your teaching, written in my heart,
for smooth words.
They deny knowledge to the thirsty
and force them to drink vinegar to cover up error.
They stumble through mad feasts,
but you, God, spurn the schemes of Belial [Satan].
Your wisdom prevails.
Your hearts meditation prevails, established forever.

The Thanksgiving Psalm of Zenos (Alma 33:4-11)

4 … Thou art merciful, O God, for thou hast heard my prayer, even when I was in the wilderness; yea, thou wast merciful when I prayed concerning those who were mine enemies, and thou didst turn them to me.
5 Yea, O God, and thou wast merciful unto me when I did cry unto thee in my field; when I did cry unto thee in my prayer, and thou didst hear me.
6 And again, O God, when I did turn to my house thou didst hear me in my prayer.
7 And when I did turn unto my closet, O Lord, and prayed unto thee, thou didst hear me.
8 Yea, thou art merciful unto thy children when they cry unto thee, to be heard of thee and not of men, and thou wilt hear them.
9 Yea, O God, thou hast been merciful unto me, and heard my cries in the midst of thy congregations.
10 Yea, and thou hast also heard me when I have been cast out and have been despised by mine enemies; yea, thou didst hear my cries, and wast angry with mine enemies, and thou didst visit them in thine anger with speedy destruction.
11 And thou didst hear me because of mine afflictions and my sincerity; and it is because of thy Son that thou hast been thus merciful unto me, therefore I will cry unto thee in all mine afflictions, for in thee is my joy; for thou hast turned thy judgments away from me, because of thy Son.

What is amazing is how all these psalms address similar themes: thanks, mercy, and concern for one’s enemies. We do not know who authored DSS Psalms 4 & 8. Obviously, there is no way to prove that the same person wrote all three psalms or any two of them. The larger points are 1) the writings of Zenos could exist and we might not know it; and 2) the psalm of Zenos is a close match to authenticated Jewish poems of roughly the same period of time.

Another possibility is that there are alternate spellings for Zenos. The name Zenos is not exactly a classical Hebrew name. In Greek the name means “gift of Zeus.” Another Greek word “xenos” (pronounced zee-noss) means stranger or sojourner. Hence, the English word “xenophobia” means fear of strangers.

Hugh Nibley speculates that Zenos could be related to the Zenez found in the apocryphal fragment known as the Vision of Zenez (Kenaz). This vision is found in the Pseudo-Philo (Montague R. James, The Biblical Antiquities of Philo, London: Society for Promoting Christian Knowledge, 1917, p.34).

The vision contains a prophecy by Zenez (or Kenaz) in which he describes the planting of a vineyard by the Lord and also of the corrupting of fruit. Nibley speculates that there may be some relationship between the Allegory of Zenos and the vision of Zenez (Hugh Nibley, Since Cumorah, Salt Lake City, Utah: Deseret Book Co., 1967], p. 326). Obviously, no firm connection exists between Zenos and Zenez, but Nibley gives us a hypothesis with which to test. Only the future knows.

3) The Conspiracy Theory

Was scripture changed, intentionally or unintentionally? Enter the great non-LDS theologian Margaret Barker, whose work I have grown to greatly appreciate. She has given talks at BYU, and I am sure that the LDS community wishes that she would quit being a Methodist. She writes like a female Hugh Nibley, and arrives at much the same conclusions.

Barker argues that in early Judaism there was a subtle polytheism in which Yahweh (Jehovah) was distinct from El Elyon (God Most High, a variant of Elohim). She says, “Yahweh was one of the sons of El Elyon; [just as] Jesus in the Gospels was described as a Son of El Elyon, God Most High" (Margaret Barker, The Great Angel A Study of Israel's Second God, London: SPCK, 1992, p. 10).

Polytheism evolved toward a strict monotheism, which reached its height at the time of king Josiah (640-609 B.C.). Josiah was known for instituting widespread religious reform involving the destruction of false idols and sanctuaries, and centralizing sacrificial worship in Jerusalem. Barker argues that he attempted to create a more monotheistic religion.

It is now widely accepted that Josiah helped organize the Deuteronomic reformers. These reformers compiled, edited, and shaped Deuteronomy, Judges, Joshua, 1 and 2 Samuel and 1 and 2 Kings. Associated with Josiah’s reform was the “discovery” of the “Book of the Law” in 621 B.C. (2 Kings 22: 8-10), which may have been an early version of Deuteronomy through Kings. As the reformers worked with the “Law,” there was ample opportunity to water down or erase distinctions like Yahweh and El Elyon, but also to minimize messianic scripture. Barker says,

[W]e have inherited a double distortion; the [ancient] reformers edited much of what we now read in the Hebrew Bible, and modern interpreters with a similar cast of mind have told us what the whole of that Hebrew Bible was saying. The fact that most ancient readers of the texts read them very differently is seen as a puzzle. (Margaret Barker, The Great Angel A Study of Israel's Second God, London: SPCK, 1992, p. 28).

It is refreshing to read a theologian who recognizes that natural processes of evolution can affect scripture, as opposed to the rigid traditional views of infallible revelation dictating every word and letter.

The Book of Mormon describes a similar corruption of scripture after the time of the Apostles:

1 Nephi 13:29
29 … because of the many plain and precious things which have been taken out of the book, which were plain unto the understanding of the children of men, according to the plainness which is in the Lamb of God--because of these things which are taken away out of the gospel of the Lamb, an exceedingly great many do stumble… .

Jeremiah, a contemporary of king Josiah, must have observed the reformers do their destructive work. How else should we understand the following passages? Jeremiah 2:8 says, “they that handle the law knew me not,” and 23:30 says, “I am against the prophets, saith the Lord, that steal my words every one from his neighbour.” Further, “ye have perverted the words of the living God” (23: 36). Finally, the following:

Jeremiah 8:8-9
8 How do ye say, We [are] wise, and the law of the LORD [is] with us? Lo, certainly in vain made he [it]; the pen of the scribes [is] in vain.
9 The wise [men] are ashamed, they are dismayed and taken: lo, they have rejected the word of the LORD; and what wisdom [is] in them?

A real possibility exists that Zenos was removed by Josiah’s editors. Some non-LDS scholars might gripe that the Book of Mormon Christianizes Judaism, but the evidence grows all the time that all we did was put things back into place.

4) Future discoveries

Normally, it would be pure speculation to suppose that future manuscripts of scriptural importance might come forth. However, the Book of Mormon gives the following prophecy:

1 Nephi 13:39-40
39 … I beheld other books, which came forth by the power of the Lamb, from the Gentiles unto them, unto the convincing of the Gentiles and the remnant of the seed of my brethren, … that the records of the prophets and of the twelve apostles of the Lamb are true.
40 And the angel spake unto me, saying: These last records, which thou hast seen among the Gentiles, shall establish the truth of the first, which are of the twelve apostles of the Lamb, and shall make known the plain and precious things which have been taken away from them… .

The important thing to note here is that the “Gentiles” will assist in bringing forth these important records. In that context, one cannot help but think of the Dead Sea Scrolls. Without doubt there will be other great discoveries. It is little wonder that BYU is one of the most important universities in analyzing those documents of new discovery.

5) Fiction Theory

Objectivity demands the question: Is Zenos simply a fiction in the Book of Mormon? Critics of the Book of Mormon would answer in the affirmative. Zenos in the Book of Mormon does use phrases that are very similar to Malachi, such as “healing in his wings” and “son of righteousness shall appear … and heal” (compare 2 Ne. 25:13 and 26:9 with Malachi 4:2). Writings original to Malachi could not have been on the plates of brass obtained by Nephi, since Malachi lived after Lehi had come to the Americas. On the other hand, it is quite possible that Malachi was influenced by Zenos. Also, it is possible that Joseph Smith, being very familiar with Malachi, simply chose to translate Zenos using similar phrases and ideas. Of course, critics reject the Book of Mormon as a whole, not just Zenos.

Latter-day Saints accept the overall validity of the Book of Mormon and reject “fiction theory.” This acceptance is based upon spiritual standards, not academics ones. However, the strength of Zenos is found in his messianic themes, his Hebraic writing style, and his fulfilled prophecies, as discussed above.

6) Conclusions

The importance of Zenos was recognized early in Mormonism. The Evening and Morning Star (Sept. 1832) printed the following:

[O]ne of the plainest parables, and sublimest prophecies, that we know of, is found in the book of Jacob in the book of Mormon. It is as simple as the accents of a child, and as sublime as the language of an angel. The words are from the mouth of an ancient prophet named Zenos, and would to God we had all his prophetic book… .

Someday we will.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Did Cowdery translate some of the Book of Mormon?

***The mystery of 28 words***

Mormons believe that Joseph Smith translated the Book of Mormon. Well, that belief is true except perhaps for the 28 words that Oliver Cowdery might have contributed.

The key to this mystery is the manuscript known in scholarly circles as “O.” It is the manuscript written by the scribes of the Book of Mormon as the words fell off of Joseph Smith’s lips. Only 28% of that original manuscript still exists. Yet, we still have portions of Alma, especially pages from Alma in which 28 words have the handwriting of Joseph Smith. Specifically, Joseph wrote a portion of Alma 45:22.

Royal Skousen, a BYU professor, linguist, and foremost expert on manuscript “O,” said the following : “Joseph Smith acted as scribe for 28 words of the original manuscript (in Alma 45:22)” – (“History of the critical text project of the Book of Mormon,”in Bradford & Coutts, Uncovering the Original Text of the Book of Mormon, Provo: BYU Press, 2002).

Did Joseph act as his own scribe or did he act as a scribe for Oliver Cowdery?

Here’s the background: When Martin Harris or his wife lost the 116 manuscript pages of the Book of Mormon in June of 1828, the translation process did not resume until September. From that time until the following April progress was extremely slow.

Scholars now think that Joseph Smith resumed his translation in September by taking up where he had left off, somewhere in the Book of Mosiah. Consequently, portions of Mosiah were never retranslated and were lost as part of the 116 pages (R. L. Bushman, Joseph Smith: Rough Stone Rolling, 2005, p. 579, footnote 63). Note that Mosiah (see 1:1) begins abruptly and lacks a “colophon” (the summary statement found at the beginning of each book compiled by Mormon; see Book of Mormon Reference Companion -- BMRC, p. 210). It is now thought that the first couple of chapters may be missing from Mosiah.

By providence Oliver Cowdery arrived on April 7th of 1829 and the translation went back into full swing. The translation from that point proceeded quickly.

In early April, Joseph received his first revelation on behalf of Oliver, now found in D&C 6. It said:

20 Behold, thou art Oliver…
25 … I grant unto you a gift, if you desire of me, to translate, even as my servant Joseph. …
27 … then shall you assist in bringing to light, with your gift, those parts of my scriptures which have been hidden because of iniquity.

Oliver was the only scribe offered the opportunity to translate. The BMRC (p. 160) seems to indicate that Oliver had a brief experience at translating. Was anything recorded from his translation? Is it now part of the Book of Mormon?

I imagine that Oliver may have had made the following request to Joseph Smith, something like, “I want to do some. Trade places with me.” Joseph may have agreed. Besides, Oliver was promised a gift.

D&C 9 is one more key to this little mystery. It was given in mid- to late April after D&C 6. From Section 9 it is clear that Oliver Cowdery made a failed attempt to translate the Book of Mormon. The issue here is whether “failed” meant he contributed zero words or twenty-eight.

Undoubtedly, Oliver found the translation process harder than he thought it was. Here is what Section 9 had to say:

1 …[M]y son [Oliver], … because you did not translate according to that which you desired of me, and did commence again to write for my servant, Joseph Smith, Jun., even so I would that ye should continue [to transcribe] until you have finished this record… .

5 And, behold, it is because that you did not continue as you commenced, when you began to translate, that I have taken away this privilege from you. …

7 Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me. …

8 … you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right. …

10 Now, if you had known this you could have translated; nevertheless, it is not expedient that you should translate now.

Verse 1 suggests to me that Oliver discovered that the translation process was different and harder than he expected. Verse 5 suggests Oliver began to translate and then the privilege was taken away. Verses 7 and 8 are some of the most important doctrines on revelation ever given. Verse 10 suggests Oliver did not translate, but it also it could mean, considering verse 5, that he did not continue to translate.

At some critical moment in the translation attempt, Oliver, baffled and bewildered, hesitated and then gave up. He handed the reins back to Joseph Smith. But, how far did Oliver get??? Did he say a few words? If so, where are they recorded???

If the translation process proceeded at the rate of 8 or 9 pages of printed text per day as some scholars have estimated (BMRC, p. 160), then by late April, Joseph easily could have been working on Alma 45. (Remember, Joseph resumed his translation with Mosiah. Only a fraction of “O” still exists, but we know that Oliver was serving as scribe as early as Alma 10:31 (R. Skousen, The Original Manuscript of the Book of Mormon, FARMS-BYU, Provo, Utah, p. 212; also see BMRC, p. 125). Unfortunately, the book of Mosiah no longer exists as part of the original manuscript.

In the original handwritten manuscript of the Book of Mormon (“O”), the text of Alma 45 suddenly goes from Oliver’s handwriting to Joseph Smith’s. For 28 words only, embedded within Alma 45:22 is the script of Joseph (see R. Skousen, The Original Manuscript of the Book of Mormon, FARMS-BYU, Provo, Utah, photographic plate #8). Specifically, the words were (including misspelling): “yea in every citty throughout all the land which was possessed by the people of Nephi and it came to pass that they did appoint priests and teachers.” Is this evidence that Joseph took Oliver’s dictation? The “dictation” did not last long. Perhaps Oliver said, “Ok, Ok, I give up. I cannot do this.”

Admittedly, the 28 words were in the middle of a sentence and in the middle of a line. It was an awkward spot to trade roles, if they did at all. Maybe Oliver was simply distracted and had to leave the room. Maybe Joseph simply turned himself into a scribe while Oliver was briefly gone in order to complete a piece of translation. If so, Joseph ended in the middle of a sentence, because Oliver’s next written words as scribe were: “throughout all the land over all the churches & now it came to pass…” (R. Skousen, The Original Manuscript of the Book of Mormon, FARMS-BYU, Provo, Utah, p. 378).

FACTS: What are the facts? 1) In April, Oliver was told he had the gift to translate. 2) In April, Oliver made a very short-lived attempt to translate. 3) In April, the Book of Alma was probably being translated. 4) In the Book of Alma (within 45: 22) Joseph Smith wrote a short 28 words (not a prolonged set of words). 5) In the surviving portions of “O,” Joseph Smith wrote no where else. One could conclude that it is possible that Oliver Cowdery dictated 28 words of the Book of Mormon.

Incidentally, as of 2005 the Church historical museum in Salt Lake had the page from “O” with Joseph Smith’s handwriting on display. The reason it was on display was because it is the earliest known sample of his handwriting. Dean Jessee, the foremost expert on Joseph’s handwriting, identified and verified the sample.

Yes, there are other possible explanations, but it is a legitimate academic guess that Oliver Cowdery might have dictated those 28 words. On the other hand, maybe Oliver had to take a quick bathroom break, and Joseph simply wanted to complete his thought by penning the phrase himself.

Regardless of the many possiblities -- next to Alma 45:22 in the margin of my Book of Mormon I have written: “The 28 words (beginning with “yea”) in brackets are in the hand of Joseph Smith on the original manuscript (“O”). They may have been dictated by Oliver Cowdery. See D&C Sections 6 & 9.”

I suspect most Latter-day Saints would reject my suggestion. However, I am always willing to stir up a little dust, if the reasons are good. Consider the dust stirred.

*****

Copyright 2008 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




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Keys to the Temple:

The roles of Priesthood and Atonement

The modern Melchizedek priesthood and its temples play a crucial role within the restored gospel of Christ. Their role becomes more understandable in the context of the Atonement. Non-LDS individuals investigating Mormonism need to know why priesthood and temples will NOT ONLY bring them closer to God, but will bring them into the presence of God.

Unfortunately, this essay cannot answer all questions, but it can address some of the basics. (This topic actually requires years of study to obtain any reasonable degree of scholarly mastery).

Let’s begin in a soft manner. Prayer and faith as expressed by any Christian will bring that person closer to God. Mormons do not claim to have a monopoly on such expressions of spirituality. In all Christian religions there is an overwhelming amount of truth. Mormons see much good in other religious practices. Joseph Smith said:

Joseph Smith, Sunday, July 9, 1843, Temple Stand, Recorded by Willard Richards [Spelling and punctuation are corrected] --
One [of] the grand fundamental principles of Mormonism is to receive truth. Let it come from where it may. We believe in the great Elohim … . So do the Presbyterians. …

But, why do Mormon missionaries preach to individuals who already claim to be Christians? Joseph Smith gave the answer to this question in a very simple manner:

Joseph Smith, Sermon at Temple, 22 January 1843, Nauvoo, Illinois
“We don’t ask any people to throw away any good they have got; we only ask them to come and get more.”

The monopoly that Mormons claim to have is priesthood authority. It is this priesthood that authorizes and performs baptisms, confirmations, ordinations, patriarchal blessings, and temple ordinances. Throughout religious history as recorded in the Bible and Book of Mormon, God has worked through an authorized priesthood to do His work. In fact, the scriptures are full of instances about how unauthorized persons have tried to perform priesthood ordinances or to get prophetic messages. Such individuals had their work set aside as unrecognized.

*****Three examples of unauthorized works*****

Example 1:
Around 900 BCE King Jeroboam of the north kingdom of Israel attempted to create his own religious practices independent of those occurring in Jerusalem. In 1st Kings 12 we find a summary of the sins of Jeroboam. This king, apparently, was a poster child of apostasy. He was a good example of what NOT to do. Read below:

New American Standard Version: 1 Kings 12: 28 – 33
26 Jeroboam said in his heart, “Now the kingdom will return to the house of David. 27 “If this people go up to offer sacrifices in the house of the LORD at Jerusalem, then the heart of this people will return to their lord, even to Rehoboam king of Judah; and they will kill me and return to Rehoboam king of Judah.” 28 So the king consulted, and made two golden calves, and he said to them, “It is too much for you to go up to Jerusalem; behold your gods, O Israel, that brought you up from the land of Egypt.” 29 He set one in Bethel, and the other he put in Dan. 30 Now this thing became a sin, for the people went to worship before the one as far as Dan. 31 And he made houses on high places, and made priests from among all the people who were not of the sons of Levi. 32 Jeroboam instituted a feast in the eighth month on the fifteenth day of the month, like the feast which is in Judah, and he went up to the altar; thus he did in Bethel, sacrificing to the calves which he had made. And he stationed in Bethel the priests of the high places which he had made. 33 Then he went up to the altar which he had made in Bethel on the fifteenth day in the eighth month, even in the month which he had devised in his own heart; and he instituted a feast for the sons of Israel and went up to the altar to burn incense.

In the verses above we learn that Jeroboam made two golden calves for worship. Instead of making the capital of his religion in Jerusalem (which was in the southern kingdom), he made two new capitals in Dan at the top of his kingdom and Bethel at the bottom of his kingdom. A golden calf was placed in each capital. Then, Jeroboam created a new class of priesthood based on men who were not Levites. Thus, his “priests” did not hold the Aaronic priesthood. Finally, he designated a new holiday (feast) on the 15th day of the eighth month, in place of the feast of Tabernacles on the 15th day of the seventh month.

The sins of Jeroboam were as follows: He altered the gods, the holy places, the priests, and the feasts of worship. As verse 33 indicates, “he had devised in his own heart.” He had created an entirely new false religion. The stage now was set for the 10 tribes of the northern kingdom to be lost – lost in their religion and lost from their land of inheritance.

*****

Example 2:
Violations of priesthood authority could result in severe punishment according to the Old Testament. This example comes from the military king Uzziah, who succeeded when he kept the commandments, but who met destruction when he purposely did not:

2 Chronicles 26:16-19
16 But when he was strong, his heart was lifted up to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense.
17 And Azariah the priest went in after him, and with him fourscore priests of the LORD, that were valiant men:
18 And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honor from the LORD God.
19 Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the LORD, from beside the incense altar.

The Aaronic (or Levitical) priesthood was necessary to burn incense on the incense altar of the Temple. The punishment of leprosy may seem excessively harsh, but the real lesson is that EVEN kings are subject to priesthood authority when it comes to temple practices.

*****

Example 3:
The following Old Testament story is about Saul after the death of the prophet Samuel. Saul was desperate for communication with the Lord because of his military situation. He was punished when he consulted unauthorized sources:

1 Samuel 28:3 - 20
3 Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land.
4 And the Philistines gathered themselves together, and came and pitched in Shunem: and Saul gathered all Israel together, and they pitched in Gilboa.
5 And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled.
6 And when Saul enquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim, nor by prophets.
7 ¶ Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and enquire of her. And his servants said to him, Behold, [there is] a woman that hath a familiar spirit at Endor.
8 And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me [him] up, whom I shall name unto thee.
9 And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die?
10 And Saul sware to her by the LORD, saying, [As] the LORD liveth, there shall no punishment happen to thee for this thing.
11 Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel.
12 And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou [art] Saul.
13 And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth.
14 And he said unto her, What form [is] he of? And she said, An old man cometh up; and he [is] covered with a mantle. And Saul perceived that it [was] Samuel, and he stooped with [his] face to the ground, and bowed himself.
15 ¶ And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do.
16 Then said Samuel, Wherefore then dost thou ask of me, seeing the LORD is departed from thee, and is become thine enemy?
17 And the LORD hath done to him, as he spake by me: for the LORD hath rent the kingdom out of thine hand, and given it to thy neighbour, [even] to David:
18 Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek, therefore hath the LORD done this thing unto thee this day.
19 Moreover the LORD will also deliver Israel with thee into the hand of the Philistines: and to morrow [shalt] thou and thy sons [be] with me: the LORD also shall deliver the host of Israel into the hand of the Philistines.
20 ¶ Then Saul fell straightway all along on the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him; for he had eaten no bread all the day, nor all the night.

1st Samuel 28 surely is one of the strangest stories in the whole Bible. First of all, verse 3 tells us that Saul removed the wizards and the mediums from the land in conjunction with the following law:

Leviticus 20:6
6 And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people.

Then, Saul attempted to inquire of the Lord, but he was unworthy, and the Lord did not speak to him. Sadly, Saul broke the law that he was previously enforcing. He sought a medium possessing a familiar spirit, that is, he sought someone who talked to the dead.

Unfortunately, Saul paid a significant price – his life. Read the following:

1 Chronicles 10:13
13 So Saul died for his transgression which he committed against the LORD, [even] against the word of the LORD, which he kept not, and also for asking [counsel] of [one that had] a familiar spirit, to enquire [of it];

Joseph F. Smith stated the following:

Joseph Fielding Smith, Answers to Gospel Questions, Vol.4, ~p.102
There are several things incident to this story [Saul in 1 Samuel 28] that the ordinary reader surmises which are not necessarily in harmony with the facts. In the first place Saul did not see the spirit that was called up. All the information that he received was from the statement of the woman herself. No doubt this woman was well acquainted with Samuel and could readily describe him. It is feasible for one to think that the woman was keen enough to realize the situation and the hopelessness of the position of Saul. However, the fact remains that she, it was, who saw and who described the apparition, not Saul.

Joseph Fielding Smith, Answers to Gospel Questions, Vol.4, ~p.109
There is nothing, then, in the history of the interview between Saul and the woman of Endor which, rationally or doctrinally, establishes the opinion that she was a prophetess of the Lord or that Samuel actually appeared on that occasion.

Seeking the true spirit of God is NOT spiritualism or communing with the dead. It is NOT occult. It is NOT irrationalism. It is NOT magic. It is NOT superstition. It is NOT the paranormal.

The true spirit of God IS irenic (promoting peace & conciliation); rational; scientific; tolerant; revelatory; insightful; virtue promoting; charitable; Christ-like; provocative; and available to all who seek.

*****The veil of separation*****

A central claim of The Church of Jesus Christ of Latter-day Saints is that the authorized priesthood of God once again has been restored, allowing priesthood ordinances to be actualized.

How do priesthood ordinances bring us closer to God? They do so by opening the lines of communication with God through an authorized prophet. There is the need for authorized prophets today, just as in ancient times. Additionally, the priesthood actualizes temples and their ordinances. These ordinances distinguish the LDS Church from other Christian organizations.

What did Joseph Smith mean by the quote toward the beginning of this essay when he said: “we only ask [members of other religions] to come and get more?” President Spencer W. Kimball provides a very strong hint:

Teachings of Presidents of the Church: Spencer W. Kimball
Chapter 1: “To Live with Him Someday,” p. 5.
The Lord Jesus Christ, our Redeemer and Savior, has given us our map—a code of laws and commandments whereby we might attain perfection and, eventually, godhood. This set of laws and ordinances is known as the gospel of Jesus Christ, and it is the only plan which will exalt mankind. The Church of Jesus Christ of Latter-day Saints is the sole repository of this priceless program in its fulness, which is made available to those who accept it.

The Lord restored his kingdom in these days, with all its gifts and powers and blessings. Any church that you know of may possibly be able to take you for a long ride, and bring you some degree of peace and happiness and blessing, and they can carry you to the veil and there they drop you. The Church of Jesus Christ picks you up on this side of the veil and, if you live its commandments, carries you right through the veil as though it weren’t there and on through the eternities to exaltation.

The teachings of many churches, as good as they may be, fall short because they cannot take a person past the veil into the presence of God. Ultimately, it is the Melchizedek priesthood ordinances of the temple for the living and the dead that teach individuals how to be exalted. A key lesson is that Melchizedek priesthood is necessary for many Church operations, especially the temple, and that temple ordinances are necessary for exaltation.

(Side note: Modern temple operations are an outcome of the plan of salvation for ALL living and dead, even those who have died without ever learning of Christ. This concept will be discussed in future essays.)

*****Atonement-actualized temple ordinances*****

To understand how Christ’s atonement fulfilled the Mosaic law we must know something about early Jewish temple practices. In the days of Moses, a High Priest would enter the Holy of Holies on the Day of Atonement, occurring only once per year. Inside this holy place, the High Priest sprinkled the blood of an animal sacrifice on and around the mercy seat, which was the lid of the Ark of the Covenant (Exodus 25:17-22; 26:34). The procedure is described in detail in Leviticus 16; see for example, verses 15 and 16.

These rituals in the Old Testament foreshadowed and symbolized the acts of Christ and the temple rituals of our own time. The Apostle Paul described how the early sacrifice rituals of the Old Testament (Old Covenant) were only preparatory, imperfect procedures, symbolized only that present time, and had no lasting or enduring effect:

New American Standard Bible: Hebrews 9: 1-14
1 Now even the first covenant had regulations of divine worship and the earthly sanctuary. 2 For there was a tabernacle prepared, the outer one, in which were the lampstand and the table and the sacred bread; this is called the holy place. 3 Behind the second veil there was a tabernacle which is called the Holy of Holies, 4 having a golden altar of incense and the ark of the covenant …, in which was a golden jar holding the manna, and Aaron’s rod which budded, and the tables of the covenant; 5 and above it were the cherubim of glory overshadowing the mercy seat … .
6 Now when these things have been so prepared, the priests are continually entering the outer tabernacle performing the divine worship, 7 but into the second, only the high priest enters once a year, … taking blood, which he offers for himself and for the sins of the people committed in ignorance. 8 The Holy Spirit is signifying this, that the way into the holy place has not yet been disclosed while the outer tabernacle is still standing, 9 which is a symbol for the present time. Accordingly both gifts and sacrifices are off