Sons & Daughters of Light:

Is Mormonism Gnostic?

Figure: Dr. Hugh Nibley, professor of professors (1910-2005)

The Doctrine and Covenants has over a dozen verses that suggest a relationship between light and truth (e.g., D&C 84:45; 93:28-29, 36-42). Is the relationship between light and truth metaphorical or literal? Perhaps it is both. Wild question: Might science some day demonstrate a unified field theory of light and truth?

In any case, the usage of "light and truth" in scripture is usually in the context of "knowledge," such as in:

D&C 93:36
36 The glory of God is intelligence, or, in other words, light and truth.

The importance of knowledge in LDS theology has led at least one prominent scholar to argue: "Mormonism is a purely American Gnosis" (Harold Bloom, The American Religion, New York: Simon & Schuster, 1992, p. 123). Does LDS theology meet any formal definition of Gnosticism?" Although I think Mormonism is NOT Gnostic, I can see why others might confound the two.

*****

Throughout scripture and many ancient documents we read such expressions as "light of life" (e.g., John 8:12; cf. 3 Ne. 9:18; 11:11); "sons of light," “Prince of light,” and "spirit of truth" (John 14:17, 15:26, 16:13). These phrases are especially prominent in the Essene literature of the Dead Sea Scrolls:

Encyclopedia of Mormonism, Vol.1, DEAD SEA SCROLLS
The literature of Qumran includes apocalypses and works colored by apocalyptic. The writers saw world history in the grip of a final war between the Spirit of truth and the Spirit of evil; this conflict is at once cosmic and earthly. They considered themselves proper heirs of Israel and placed themselves under a new covenant as Sons of Light to contend with Sons of Darkness. They had a strict reading of the law, lived in daily self-denial, practiced ablutions, and had ceremonial meals. Their Manual of Discipline reflects the expectation of the immediate coming of the heavenly kingdom. A "Teacher of Righteousness" was apparently the priestly head of the earthly community of God; the forces of good were also led by a cosmic power or Holy Spirit called the "Prince of Light."

The "Battle" (or Milhama) Scroll could have come straight out of “Star Wars,” as it refers to great spiritual battles between the Sons of light versus the Sons of darkness (Yigael Yadin, The Scroll of the War of the Sons of Light against the Sons of Darkness, tr. Batya and Chaim Rabin, London: Oxford University Press, 1962). Such war makes up the universe.

The great perversion of evil is that its followers would attempt to convince us that dark is light and light is dark. They would have us deny the very basis of reality, as they have done. If we deny reality, then we can in no way become like God, and we have lost our way home.

Unfortunately, we humans are capable of being sold almost anything. We are gullible and prone to grasp that which is specious and immediately gratifying. The scriptures warn us of our tendencies over and over:

Isaiah 5:20 / 2 Nephi 15: 20
20 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!

Matthew 6:22-23
22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great [is] that darkness!

John 3:19
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

D&C 10:21 (cf. John 3:19)
21 And their hearts are corrupt, and full of wickedness and abominations; and they love darkness rather than light, because their deeds are evil; therefore they will not ask of me.

D&C 76:16-17 (see JST John 5:29)
16 Speaking of the resurrection of the dead, concerning those who shall hear the voice of the Son of Man:
17 And shall come forth; they who have done good, in the resurrection of the just; and they who have done evil, in the resurrection of the unjust.

We are part of the physical world, and as such, we must obey universal laws. Among those laws are the very commandments that we have been given as truth. Then, we are told those truths are the light of the Gospel. To make use of light our eyes must be open. We must pay attention.

The esoteric aspects of the Gospel give us hints of many physical and spiritual relationships. Hugh Nibley was one of the best at identifying the nature of those relationships.

*****

In the following Nibley discusses the Books of Jeu, which expands upon the notion of lightness and darkness:

“Unrolling the Scrolls--Some Forgotten Witnesses”
Collected Works of Hugh Nibley, Vol.1, Ch.6

Of extreme importance is Adam as Michael. And Adam is aroused by the three sent ones. Standing with the apostles in the prayer circle, the Lord tells them, "I will teach you all the ordinances necessary that you may be purged by degrees and progress in the next life. These things make it possible for you to achieve other exaltation, but they must be performed in this life. Unless one performs them here, one cannot become a Son of Light," since the Sons of Light are by very definition those who are perfect in the ordinances. Throughout these writings, no matter where they come from, whatever part of the Old World they come from, the code word is "Sons of Light." Nobody knew what it meant until now. It means "those who have received all the ordinances." Temple ordinances are what they are. And this is the way it is explained in Second Jeu also: The sons of light are by very definition those who are perfect in the ordinances. It is interesting that this same definition applies to the once mysterious title of Nazoraean, which means the same thing.

"Until Christ came," says the Pistis Sophia, "no soul had gone through the ordinances in their completeness. It was He who opened the gate and the way of life. Those who receive these ordinances are the dispensations of the Sons of Light. And they receive whatever they desire. They are those who are upon the right hand, for it is by their faithfulness in these very things that they show that they are worthy to return and inherit the kingdom. Without the ordinances, therefore, there is no foothold or foundation or anything in this life." In First Jeu: "If you want to go to the Father, you must pass through the Veil." …

Before forming the [prayer] circle, the twelve sing a hymn. When the circle is formed, the ordinances are pronounced, the Lord recites, and then they recite after him. In most of the cases they say "amen" after every sentence; in some they simply repeat his words. In Second Jeu, the apostles and their wives all form a circle standing around the Lord, who says that he will lead them through all the ordinances of eternal progression. Clothed in their holy garments they form a circle, foot to foot, arm resting on arm. Jesus, as Adam, takes the lead, and all the others say "amen" to each phrase of the prayer. In the recently found Kasr al-Wizz Manuscript (this one interests me particularly, because I got the first photographs of it): "`And you shall recite after me,' and so we made a circle and surrounded Him and he said, `I am in your midst in the manner of a little child,' and then He says, `After everything I say you shall say Amen after me.' Gather to me, O Holy members of my body, when I recite the hymn do ye say `Amen'?" There it breaks off, unfortunately.

*****

Being a son or daughter of light is a Temple theme that is discoverable and recognizable in many ancient scrolls and manuscripts. To be a Son or Daughter of Light, one must possess the esoteria or the gnosis, which is the special knowledge of ordinances. Knowledge is power. Such knowledge commands the universe when in the hands of God.

In the sense above, Mormons are indeed gnostics, but only in a generic sense with a lower-case "g." I do not think the LDS theology would meet any formal definition of Gnosticism, as practiced anciently. It is Jesus alone that provides salvation, not knowledge. Knowledge is a by-product of revelation and the spirit.

Is Harold Bloom correct to say, "Mormonism is a purely American Gnosis," as cited above? I think the best answer is found in the quote below:

Alan Goff (1993). "Reduction and Enlargement: Harold Bloom’s Mormons," REVIEW OF BOOKS ON THE BOOK OF MORMON 5: 96-108.
Bloom is hypnotized by gnosis—knowledge—and doesn’t notice that the Latter-day Saints haven’t gone about to build gnosis, but to build a house: of prayer, of fasting, of faith, of learning, of glory, of order—a house of God. Bloom thinks that because he is a gnostic, everyone else must be also. The house Joseph began and the one we Latter-day Saints should be continuing construction on isn’t simply a house of learning (although it is certainly that), but a more complete house than the one sparkling in the evening light with the breaking of the ground vessels.

The first principle of the Gospel (Articles of Faith #4) is FAITH in Christ. Knowledge is much farther down the list. But, eventually, we do become (or at least, can be) Daughters & Sons of Light.

*****

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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Religious Respect:

An Editorial

Fig: Cardinal John Henry Newman (1801-1890)

I recently read a blog-comment where one individual of a Protestant religious persuasion accused an LDS person of NOT doing enough homework on grace and atonement, as if to suggest more homework would have led to agreement and abandonment of the LDS Church. The argument seemed to be: "I have done more homework than you, and therefore you are wrong and inadequate."

God is infinite. In that context, I am pretty sure we all have NOT done enough homework, and we are all inadequate. Religious discussions deserve to be approached with more humility and less superiority.

No religion has a monopoly on truth, not even the LDS Church. Consequently, I think adherents of one religious system (like Mormons or pick your favorite religion) could learn much from other systems. Open discussion of ideas serves as a refiner's fire, burning out bad ideas, and leaving behind the precious ones.

I like the words to LDS Hymn #97:

Lead, kindly light, amid the encircling gloom;
Lead thou me on!
The night is dark, and I am far from home;
Lead thou me on!
Keep thou my feet; I do not ask to see
The distant scene – one step enough for me.

John Henry Newman, an Anglican priest (later turned Catholic), who had fallen very ill while on a long sea journey, wrote those words in 1833, about three years after the founding of the LDS Church.

If hymns are like scripture to us, let us remember that non-LDS authors wrote many of the hymns in the LDS hymnbook (both lyrics and music). Inspiration and revelation have been demonstrated in many different kinds of religious groups. God speaks to all peoples in different forms and different ways. The Book of Mormon is a testament to that principle.

Hymn #97 is a prayer of faith for when things are dark and gloomy. It is a prayer that one can continue to move forward, even when one does not know exactly where one is. It is a recognition that one must progress slowly toward heaven one footstep at a time.

One should NOT construe from this hymn-prayer that blindness is preferable to seeing clearly. One should NOT construe from this hymn-prayer that planning for the future is unneeded. Instead, the prayer seems to be saying, “God, I am in a pickle and I am doing everything I can. Please, lead me the rest of the way.”

*****

I have referred to Hymn #97 because it reminds me to have respect for others' faiths. Faith in God is a powerful thing.

The Hymn also reminds me that religious debates on the topic of grace are mostly nonsensical. I am sure there are some differences in the standard Protestant view of grace and the LDS view. However, I would bet there are FAR more similarities than differences.

In other words, it seems to me that God is capable of answering the prayers of anyone (LDS or not) who recognizes: “God, I am in a pickle and I am doing everything I can. Please, lead me the rest of the way.” If this kind of prayer is not a significant part of grace and salvation, then I do not know the meaning of those terms.

Yes, I believe the LDS Church has a lot to offer: priesthood ordinances for one thing. But, we Latter-day Saints need to remember that FAITH in Christ does not require having the priesthood, and faith is a great power.

It is fine to discuss religious ideas and differences as we do on the Internet, but it is NOT fine to argue them in a manner designed to make others feel bad. There are many ways to call someone "stupid," and I think such ad hominem arguments on religion are particularly counterproductive.

All Christians (including Mormons) would do well to follow the advice of Jesus: "First take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye" (New American Standard Bible: Matthew 7:5).

*****

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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My Blogging Purpose:

Grateful to Readers

Figure:"Lady writing with her maid" by Jan Vermeer, 1670-72

This is to give thanks to any and all who have visited this blog-site. I also wanted to explain myself a little ("blogging" is my new favorite slang word – used in such phrases as "Please get out of my blogging way," or "Do the blogging dishes or you'll get no TV.").

I have been writing Church-related essays for many years as part of my gospel study. During these years I have imposed my writings upon family and a few friends – not much more. Sometimes snippets leak into my High Priest lessons at Church. My two oldest sons have thick folders of my essays, which they have designated "The Book of D," meaning the Book of Dad.

Finally, in the past few months I started to post some of these essays. I am a teacher/scientist by profession, and I do NOT claim that my religious views are connected to science. Even so, my religious culture is a significant part of who I am, and I do not want to be ignorant of it. Consequently, I have tried to study the Church as much as my science.

For the most part, I have posted these essays to make them more permanent. I have wanted my descendants to have easy access to "The Book of D." This is my primary purpose. I want to promote my culture within my family line. I expect and hope that my grandchildren and great-grandchildren will be LDS.

I have NOT gone to extremes to try to get outside readers. Even so, I have been surprised by the amount of success that I have had. Based upon Google Analytics statistics, over the past month (defined as April 27 and May 27) I have had over 2,264 page views, 1,033 visits, and 548 unique visitors. Visits on the site took an average of 7 minutes and 27 seconds. Clearly, the essays are getting read.

The top 12 essays each have averaged over 40 unique visitors (not counting my household computers which have been filtered out by Google Analytics). The top 12 most read essays over the past month have been (in descending order):

#1. Do Mormons Worship Jesus

#2. Evolutionary Science Inspires Me

#3. Key Individuals in Early Mormon History

#4. Ramah & Cumorah: A Linguistic Analysis of Related Meanings

#5. Nauvoo is Hebrew-derived

#6. Alterations in the Book of Mormon: A Mix of the Human with the Divine

#7. LDS Soldiers & Righteous Desires: Lessons from Alma

#8. Nauvoo Pioneers Across Iowa in 1846: Moving Mormons from the Mississippi to the Missouri

#9. The Danger of Preconceived Truths

#10. Zenos the Prophet

#11. TCD Howell: Mormon Battalion Soldier

#12. Temple Symbols Surround Us

Please feel free to make comments on any essay – both positive and negative. I have spent my life being evaluated by students, colleagues, and external peers. My favorite comments are often negative. I get the following comment at least once or twice per year: "The professor needs to be told that evolution is only a theory, not a fact."

*****

Some of the blog-sites where I have become a regular visitor are:

Tim Malone's Latter-day Commentary. Tim routinely makes astute observations from a faithful perspective about issues and controversies in LDS studies. He is very sophisticated in his understanding of blogging and the computer world (which is his profession).

Dr. B's: Prepare Ye the Way of the Lord. Dr. B has one theme: Missionary Work. Somehow, Dr. B. writes interesting essay after interesting essay (many very long) on a topic that often bores me elsewhere – but not on this site.

Bryce Haymond's Temple Study: Sustaining and Defending the LDS Temple is very promising. Bryce clearly knows where to draw the line. Temple issues can be discussed in a scholarly manner without violating the sacred. Bryce seems to have a good understanding of this principle. I appreciate his good work, and I hope he continues.

Other favorites are listed at "Select LDS Links" on this blog in the left column.

*****

Oh, yeah, and thanks to Bored in Vernal for provoking me to write my first poem in decades. She had made the poem request of several of her blog readers, and for some reason I was tagged. This is what I wrote back:

This is Just to Say
I cannot write poems
especially for the I-net
and which
will probably be saved
for eternity
Forgive me
If I refuse
in defeat
to be so bold

I ended up liking the poem because it reminds me of my grumpiness and paradoxical nature.

Bored in Vernal had asked for a parody of William Carlos Williams poem, "This is Just to Say," which reads:

This is Just to Say
I have eaten the plums
that were in the icebox
and which
you were probably saving
for breakfast
Forgive me
They were delicious
so sweet
and so cold

*****

I will be blogging for quite awhile longer, but at some point I will disappear into the night like Peromyscus Maniculatus, a wonderful nocturnal creature that stays in one territory for a length of time and then goes suddenly to find another.

*****

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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Do We Need Prophets After Jesus?

Figure 1: Moses ordains Aaron establishing the Levitical priesthood

*****

Over and over again I see Mormonism pejoratively labeled as a cult on the Internet. In reality, the term is usually used for prejudicial purposes. Such usages lend support to my view that only objective definition of the term is: "The other guy's religion." Recently, I was surprised to see that the Blue Letter Bible (blueletterbible.org), usually known for its reputable materials, had a series of pages posted as an Exposé of Mormonism. In fact, their main page under "Study Tools," had Mormonism listed under the category of cult.

One of the points made by the Exposé was particularly revealing to me. It says:

Is there a need for a modern day prophet? No,
"God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds."
Hebrews 1:1, 2

The quote above is their full response to the question. Consequently, it is fair to conclude that the author would have us believe the following: God has spoken to prophets in the past, but he now speaks to us through Jesus, and as a result there is no continuing need for prophets.

Such an interpretation of Hebrews 1:1-2 is wholly inadequate.

I am reasonably confident that Paul wrote "The Epistle of Paul the Apostle to the Hebrews." (In a future essay, I will make an extended argument that Paul is indeed the author). In the verses at issue, the Apostle Paul was NOT saying that Jesus replaced the need for officers in the Church, because Paul himself WAS an officer in the Church. The dramatic need for the words of Paul as Apostle is evidenced in part by the fact that his words have existed side-by-side with the words of Jesus in the New Testament for centuries and centuries. Was Paul saying there was no continuing need for officers of his own caliber? I highly doubt it. No.

Jesus did not make obsolete the need for Prophets and Apostles. He made them more needed than ever. See my essay on the Need for Restoration for documentation.

To arrive at a proper interpretation of Hebrews 1:1-2, we need to examine the verses in a more full context, and it is helpful to use a modern translation:

New Century Version: Hebrews 1: 1-4
1 In the past God spoke to our ancestors through the prophets many times and in many different ways. 2 But now in these last days God has spoken to us through his Son. God has chosen his Son to own all things, and through him he made the world. 3 The Son reflects the glory of God and shows exactly what God is like. He holds everything together with his powerful word. When the Son made people clean from their sins, he sat down at the right side of God, the Great One in heaven. 4 The Son became much greater than the angels, and God gave him a name that is much greater than theirs.

Paul was saying the following: Although God has spoken to our ancestors in many different ways through prophets, do NOT mistake Jesus as a mere prophet. Jesus is the Son of God, he reflects the exact glory of God, he created the world, he made people clean from their sins, he sat at the right side of the throne of God, and he is greater than the angels.

Such a statement is FAR more important and different than the rather pedestrian "Jesus made the prophets obsolete."

In fact, the Book of Hebrews is devoted to the status of Christ, and it is not much concerned with peripheral issues. Paul said Jesus is our sinless High Priest who will introduce us to the throne of God.

New Century Version: Hebrews 4: 14-16
14 Since we have a great high priest, Jesus the Son of God, who has gone into heaven, let us hold on to the faith we have. 15 For our high priest is able to understand our weaknesses. He was tempted in every way that we are, but he did not sin. 16 Let us, then, feel very sure that we can come before God's throne where there is grace. There we can receive mercy and grace to help us when we need it.

Paul taught that Jesus is a Melchizedek High Priest who will give salvation to all who obey him:

New Century Version: Hebrews 5: 8-10
8 Even though Jesus was the Son of God, he learned obedience by what he suffered.9 And because his obedience was perfect, he was able to give eternal salvation to all who obey him. 10 In this way God made Jesus a high priest, a priest like Melchizedek.

Hebrews chapter 7 is critical to understanding the eternal nature of Christ's priesthood. Paul said (verse 11) that perfection was not possible under the Levitical priesthood, and that there was a need for a new priesthood, a Melchizedek priesthood. The law changes under the new priesthood (verse 12). Christ did not belong to the tribe of Levi, but to the tribe of Judah, a tribe where no one before had served as priest under Mosaic law (verses 13 and 14). Let me continue with the actual verses:

New Century Version: Hebrews 7: 15-28
15 And this becomes even more clear when we see that another priest comes who is like Melchizedek. 16 He was not made a priest by human rules and laws but through the power of his life, which continues forever. 17 It is said about him,
"You are a priest forever,
a priest like Melchizedek." — Psalm 110:4
18 The old rule is now set aside, because it was weak and useless. 19 The law of Moses could not make anything perfect. But now a better hope has been given to us, and with this hope we can come near to God. 20 It is important that God did this with an oath. Others became priests without an oath, 21 but Christ became a priest with God's oath. God said: 

"The Lord has made a promise
and will not change his mind. 

'You are a priest forever.'" — Psalm 110:4 

22 This means that Jesus is the guarantee of a better agreement from God to his people.

23 When one of the other priests died, he could not continue being a priest. So there were many priests.24 But because Jesus lives forever, he will never stop serving as priest. 25 So he is able always to save those who come to God through him because he always lives, asking God to help them.
26 Jesus is the kind of high priest we need. He is holy, sinless, pure, not influenced by sinners, and he is raised above the heavens. 27 He is not like the other priests who had to offer sacrifices every day, first for their own sins, and then for the sins of the people. Christ offered his sacrifice only once and for all time when he offered himself. 28 The law chooses high priests who are people with weaknesses, but the word of God's oath came later than the law. It made God's Son to be the high priest, and that Son has been made perfect forever.

Occasionally, one reads critics who will argue that the Melchizedek priesthood is intransmissible, that is, it cannot be passed onto others. In this context, verse 7:24 is cited from the King James Version, given below:

Hebrews 7:24
24 But this man, because he continueth ever, hath an unchangeable priesthood.

Professor Kent Brown from BYU gives an appropriate rebuff:

S. Kent Brown; BYU Studies, Vol. 23, No. 1, pg.56
The rather late Christian understanding that Jesus would be the last High Priest of the Melchizedek order (see Hebrew 7:24 …) is based on an erroneous interpretation of the Greek word aparabaton which does not mean "intransmissible" but means "unchangeable" when referring to Jesus' priesthood. More modern versions of the Bible agree with this interpretation.
Hebrews 7:24 (NIV)
but because Jesus lives forever, he has a permanent priesthood. (emphasis added)
Hebrews 7:24 (NASB)
but Jesus, on the other hand, because He continues forever, holds His priesthood permanently. (emphasis added)
Hebrews 7:24 (RSV)
but he holds his priesthood permanently, because he continues for ever. (emphasis added)

*****

The verses from Hebrews cited above make it clear that a new priesthood was activated and accentuated: the Melchizedek priesthood. But, does the Church of Christ need officers and lines of authority? Yes, but how do I know? Well, from the Apostle Paul, himself:

Ephesians 4: 11-14
11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
13 Till 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:
14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;

Notice above that the organization of the Church exists to bring all of us into a unity of the faith and to a sure knowledge. Given the long-lasting disunity of religion and world affairs, the basic organization of the Church has NOT become obsolete. It is more needed than ever.

Earlier in the Book, Paul made the same kind of statement:

Ephesians 2: 19-21
19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
21 In whom all the building fitly framed together groweth unto an holy temple in the Lord:

Notice that when the Church is properly organized it will become like a temple fitly framed. There is a proper way to build and organize churches and temples.

The Bible, as extremely important as it is, has had hundreds of years to unify the Christian religion. It has not and will not. The Bible is a constitution that must be supplemented with true priesthood authority – of the order of Melchizedek.

*****

If God is all-powerful, what prohibits His continuing communication with humankind?

Amos 3:7
7 Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.

Yes, there will be false prophets, but there will be true ones as well. The big question is how do we distinguish the two? Answer: By their fruits.

True Apostles and Prophets are humble and do NOT ask to be worshipped. They have no interest in wealth and celebrity. Instead, they ask that Jesus and His message be celebrated. They have apostolic authority by means of the Melchizedek priesthood, and they are called, not by the self, but through proper lines of authority. They do NOT claim to be infallible, but they teach the scriptures and ask followers to reach their own conclusions through prayer. They are NOT dictatorial but respect human agency. They ARE witnesses of the divinity and resurrection of Jesus as the Christ, the Messiah, and the Savior. These characteristics are a tall order. Yet, they are required by scripture to bring a unity of faith and to fitly frame the church as a temple.

For the seeker, I sincerely commend www.LDS.org.

*****

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




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Ancient Metal Writing:

Preserved Words Preserve Us

In Joseph Smith’s time no one had heard of ancient metal writing practices. Yet, he claimed to have “gold plates” with ancient inscriptions. LDS scholar Hugh Nibley once stated,

Collected Works of Hugh Nibley, Vol.7, Ch.2
[I]t is only too easy to forget that nothing in the coming forth of the Book of Mormon excited louder howls of derision than the fantastic idea of a sacred history being written on gold plates and then buried in the ground.

Nibley would argue that the more we study ancient history the more we find Joseph Smith to be credible.

Before we go much further, I must give a caveat (a warning). Science can neither prove nor disprove the Book of Mormon (BofM), the Bible, or any other scripture. “God” is not a scientific concept. Therefore, one cannot scientifically determine whether any book came from God. Also, the BofM admits there could be little errors in the book (1Ne. 19: 6; Morm. 8: 17). Even so, Joseph Smith said, “I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book” (Nov. 28, 1841: DHC 4:461). In reality, getting close to God, i.e. obtaining a testimony, is the ultimate test of the claims of the BofM.

Before trying to make sense of modern archeological findings, let us first understand what Joseph saw when he first unearthed the BofM plates:

Joseph Smith History 1:51-52
On the west side of [the Hill Cumorah], not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone [cover] was thick and round[ed] in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all around was covered with earth.

Having removed the earth, I obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up. I looked in, and there indeed did I behold the plates …. The box in which they lay was formed by laying stones together in some kind of cement.

In sum, Joseph Smith described some kind of stone box with a rounded stone cover with the gold plates deposited inside. Is there anything in archeology that indicates such a practice of record keeping? The answer is “yes,” and this essay will describe several specific examples.

The Plates of Darius

Shown below is a photograph of a gold plate of Darius, which dates to the Persian Empire (now Iran) between 516 to 151 B.C.E. Notice the finely crafted stone box with a flat lid. Inside the box were two plates, one of gold and the other of silver. The plates were written in three languages and were duplicates. (Duplication of records stored in the same box is strangely reminiscent of the large and small plates of Nephi buried in a stone box in about 421 A.D.). These artifacts were discovered in 1933.

A better photograph of the gold plate can be seen in the Book of Mormon Reference Companion (D. L. Largey, Ed.), p. 538 and p 745. The plates of Darius were buried in this stone box. An additional round convex stone cover (curved liked the lens in eyeglasses) was placed on top of the stone box, much like the one Joseph Smith claimed to have unearthed and removed.

Figure 1. The gold plate of Darius dating to about 516 B.C.E.

While it is fascinating that Joseph Smith was this accurate about ancient metal writing and storage, it is very possible that some of the ideas behind “ancient records in stone boxes” pre-existed in his environment. For example, Solomon Spaulding of the New England area wrote an unpublished fictional work in 1812 called, “Manuscript Found:”

Encyclopedia of Mormonism, Vol.3, SPAULDING MANUSCRIPT
The Spaulding Manuscript is a fictional story about a group of Romans who, while sailing to England early in the fourth century A.D., were blown off course and landed in eastern North America. One of them kept a record of their experiences among eastern and midwestern American Indian tribes. … The introduction to the Spaulding work claims that its author was walking near Conneaut, Ohio (about 150 miles west of the place in New York where Joseph Smith obtained the gold plates), when he discovered an inscribed, flat stone. This he raised with a lever, uncovering a cave in which lay a stone box containing twenty-eight rolls of parchment. The writing was in Latin. The story is primarily a secular one, having virtually no religious content.

If Solomon Spaulding influenced Joseph Smith, a hypothesis rejected by almost all LDS and non-LDS scholars, then we would have to conclude that the BofM greatly improved upon Spaulding’s story. Actually, about all one can conclude is that the concept of ancient stone boxes may have existed in Joseph Smith’s environment. Then again, no one in America had heard of ancient records on metal plates until Joseph Smith.

The Copper Scroll (3Q15)

Although we typically think of the Dead Sea Scrolls as being written on papyrus, this particular scroll was engraved on metal. It was found in Cave 3 of Qumran by archeologists in 1952.

Figure 2. Copper Scroll (3Q15), not scaled to size

Written in ancient Hebrew, it apparently describes the location of many different ancient treasures. Much of it cannot be translated because it uses many ideographs (secret codes). Nevertheless, it is clear that the information on the plate was valuable to the authors. This artifact confirms that Jewish religious communities between the period of 200 B.C. to 68 C.E./A.D. stored valuable information on metal plates.

The Silver Scroll of Ketef Hinnom

Discovered in 1979, the silver scroll of Ketef Hinnom is a small metal strip with the following:

[Numbers 6: 24-26]
[24] The LORD bless thee, and keep thee:
[25] The LORD make his face shine upon thee, and be gracious unto thee:
[26] The LORD lift up his countenance upon thee, and give thee peace.

The passages cited above are known as the “Priestly Benediction.” Many religious meetings, both Jewish and Christian, have ended with these words being pronounced upon the assembly. These words now have increased significance. They were engraved in ancient Hebrew on a small silver scroll dated to the mid-7th century BCE of Jerusalem. In other words, the metal scroll is contemporaneous with the time of Lehi. The scroll documents the existence of metal writing as a Jewish practice to the time when the Book of Mormon began its record.

Figure 3. A silver scroll from Ketef Hinnom, Jerusalem -- mid 7th century. (Not scaled to size).

To the general scientific community the scroll is important because it contains the earliest citation of Biblical passages known to archeology. In fact, the silver scroll is about 400 years older than the Dead Sea Scrolls. Also, the silver scroll is the earliest known record containing the name of God, Yahweh or Jehovah. To the LDS community, the medium is also the message. Metal was used to preserve valuable scripture.

The Importance of Jeremiah 17: 1

The Bible does not specifically refer to metal plates as a medium for record keeping. However, there is at least one Bible passage that appears to allude to the practice and it is difficult to understand in any other way. The passage is:

Jeremiah 17:1
1 ¶ THE sin of Judah [is] written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the table of their heart… .

In other words, the sin is permanent or long duration. The word “pen” in this passage comes from the Hebrew word “et” (Strong’s #05842) and it can specifically refer to a diamond tipped stylus used for metal engraving. The word “table” in the passage comes from the Hebrew word “luwach” (Strong’s #03871), which refers to a tablet of stone or a plate of metal.

At least one modern translation makes the wording of this verse explicit. The New American Standard Bible reads, "The sin of Judah is written down with an iron stylus; With a diamond point it is engraved upon the tablet of their heart… ."

The importance of this verse is enhanced when we remember that Jeremiah and Lehi were contemporaries.

Plates of Nephi

Most of the Book of Mormon as we now have it is an inspired translation of the unabridged small plates of Nephi and Moroni’s abridgment of the large plates of Nephi. Nearly the whole work is a focus on sacred history and its moral lessons. The quotes given below reflect the mindset of the prophets who knew metal records would save God’s words for our current generations. In some real sense, then, the medium (metal) is the message. Preserved words preserve us.

1 Nephi 9:5
5 Wherefore, the Lord hath commanded me to make these plates for a wise purpose in him, which purpose I know not.

1 Nephi 19:6
6 Nevertheless, I do not write anything upon plates save it be that I think it be sacred. And now, if I do err, even did they err of old… .

Words Of Mormon 1:6
6 But behold, I shall take these plates, which contain these prophesyings and revelations, and put them with the remainder of my record, for they are choice unto me; and I know they will be choice unto my brethren.

Conclusions: Do these correlations prove the Book of Mormon? No. Can we now say there is an archeology for the Book of Mormon? In my opinion, no, we cannot. At an academic level, I prefer a conclusion delivered by Richard L. Bushman (2005, p. 452) in his Joseph Smith: Rough Stone Rolling. Bushman said, "[Joseph] had an uncanny ability to recover long-lost traditions for use in modern times."

Outsiders are free to complain that the Book of Mormon was delivered by an angel. Further, it is appropriate to be skeptical of claims of prophetic translation of an unknown language. But, it is no longer legitimate to question whether metal was a viable medium for ancient writings.

The authenticity of the Book of Mormon is its message, pure and simple. While the Book should be analyzed extensively by academicians, we must remember that science is NOT in the business of distinguishing scripture from non-scripture. Such a distinction lies only within the individual.

*****

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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Victory Hymns for the LDS Soldier:

In Honor of Memorial Day

Preface: As a parent of a LDS infantry soldier, who has recently returned from a deployment in the Middle East, I have searched for web-based aids to help our family get through the difficulties. There are only a few good sources, but this Church link is a good starting point. This essay and the few cited at the bottom are my attempt to make some small contributions.

War is a most unfortunate reality. Despite our desire for peace, there will always be a need for American soldiers (even LDS soldiers) ready to take up arms. Below are some scriptures and some thoughts to help such soldiers prepare for battle.

Parts of this essay may sound like I love war. On the contrary, I hate war, but I do love the United States military and its soldiers. This essay is written for them.

*****Love, but Prepare for War*****

Jesus taught two great commandments: love God and love your neighbor (Matthew 22: 37-40). He also taught us to love our enemies (Matthew 5: 44; Luke 6: 27-28).

Unfortunately, Jesus also taught us that there will be wars. Until the end there will be deceit, turmoil and unrest. Jesus said this:

Matthew 24: 5-6
5 For many shall come in my name, saying, I am Christ; and shall deceive many.
6 And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.

One of the firm doctrines of the Church is that we are living during the latter-days. The name of our Church is built upon that concept. Consequently, of all people, the LDS can be assured by the signs of the latter times.

The scriptures do NOT teach believers to be pacifists. Consequently, Jesus MUST have realized that some of his followers would have to be engaged in the wars of which he prophesized.

Modern revelation teaches the following:

D&C 98: 32-36
32 Behold, this is the law I gave unto my servant Nephi, and thy fathers, Joseph, and Jacob, and Isaac, and Abraham, and all mine ancient prophets and apostles.
33 And again, this is the law that I gave unto mine ancients, that they should not go out unto battle against any nation, kindred, tongue, or people, save I, the Lord, commanded them.
34 And if any nation, tongue, or people should proclaim war against them, they should first lift a standard of peace unto that people, nation, or tongue;
35 And if that people did not accept the offering of peace, neither the second nor the third time, they should bring these testimonies before the Lord;
36 Then I, the Lord, would give unto them a commandment, and justify them in going out to battle against that nation, tongue, or people.

The point to citing the above verses is to remind the LDS reader that there are times when war is justified and must be fought. There are many faithful Latter-day Saints deployed to the battle zones in the Middle East, and many carry Temple Recommends.

To any LDS soldier about to be deployed, I would strongly suggest making spiritual preparations. If you are able, talk to your Bishop or Branch President about the possibility of being ordained an Elder (if male) and the possibility of obtaining a Temple Recommend. I am grateful that my Army son obtained these preparations even before he knew he was going to be deployed: He was ordained an Elder, got a Patriarchal Blessing, got a Temple Recommend, and received his Temple Endowments – all within a period of about one year.

*****The Mosaic Law of Warfare*****

War is never pretty or glorious, and this applies to the Old Testament as well. War involves hardship and the horrible.

Dr. Lynn Jost, a professor of Bible Studies at Tabor College, asked "How can Christians accept the Old Testament as authoritative Scripture when it commands such atrocities as slaughter of nonbelligerents (Deut. 20:16-18), accumulation of spoil (Deut. 20:14), enslavement of defeated nations (Deut. 20:11), and forced marriages (Deut. 21:10-14)?" He tries to explain these verses by arguing that the Old Testament is a mix of belligerent and non-belligerent ideologies.

Deuteronomy chapter 20 is VERY blunt on its rules of warfare and many of these rules would be considered obsolete if not immoral in these modern times. Fortunately, the U.S. military has rules of engagement to prevent or minimize atrocious behavior during wartime.

In the passage below, I have carefully edited out the non-applicable verses:

New Century Version: Deuteronomy 20: 1-4, 10, 12
1 When you go to war against your enemies and you see horses and chariots and an army that is bigger than yours, don't be afraid of them. The Lord your God, who brought you out of Egypt, will be with you. 2 The priest must come and speak to the army before you go into battle. 3 He will say, "Listen, Israel! Today you are going into battle against your enemies. Don't lose your courage or be afraid. Don't panic or be frightened, 4 because the Lord your God goes with you, to fight for you against your enemies and to save you."

10 When you march up to attack a city, first make them an offer of peace. … 12 But if they do not make peace with you and fight you in battle, you should surround that city.

Note the parallelism with D&C 98: 32-36 in the quote above.

In the following verses God gives military commands to Joshua. Using tactics of diversion, Joshua ambushed Ai, the land of the enemy:

New Century Version: Joshua 8:1-8
1 Then the Lord said to Joshua, "Don't be afraid or give up. Lead all your fighting men to Ai. I will help you defeat the king of Ai, his people, his city, and his land. 2 You will do to Ai and its king what you did to Jericho and its king. … Now tell some of your soldiers to set up an ambush behind the city."

3 So Joshua led his whole army toward Ai. Then he chose thirty thousand of his best fighting men and sent them out at night. 4 Joshua gave them these orders: "Listen carefully. You must set up an ambush behind the city. Don't go far from it, but continue to watch and be ready. 5 I and the men who are with me will march toward the city, and the men in the city will come out to fight us, just as they did before. Then we will turn and run away from them. 6 They will chase us away from the city, thinking we are running away from them as we did before. When we run away, 7 come out from your ambush and take the city. The Lord your God will give you the power to win. 8 After you take the city, burn it. See to it! You have your orders."

We learn from such verses that the military leaders of Israel relied upon God for their victories.

*****The Victory Song of Moses*****

Does God get involved in our lives? Does God get involved in the lives of soldiers? Moses believed so. Moses was told, " The Lord shall fight for you, and ye shall hold your peace" (Exodus 14:14).

After the children of Israel were delivered from Pharaoh, they sang the first "Song of Moses" (Exodus 15: 1-4; the second song is found in Deuteronomy 32). Among the words of the song were these:

New Century Version: Exodus 15:3 (Song of Moses)

1… "I will sing to the Lord,
because he is worthy of great honor.
He has thrown the horse and its rider
into the sea.
2 The Lord gives me strength and makes me sing;
he has saved me.
He is my God,
and I will praise him.
He is the God of my ancestors,
and I will honor him.
3 The Lord is a warrior;
the Lord is his name.
4 The chariots and soldiers of the king of Egypt
he has thrown into the sea.
The king's best officers
are drowned in the Red Sea.

The King James Version says in verse 3: "The LORD is a man of war: the LORD is his name."

*****The Victory Song of Deborah*****

When Deborah and Barak delivered Israel from the Canaanites, they sang a song of victory very similar to the Song of Moses. In fact, the Song of Deborah and Barak is considered by some scholars to be the oldest part of the Bible, dating to about 1100 B.C. This song should have a great deal of meaning to the All-Volunteer military of the United States. (Another reason I like this song is because Deborah is called a "prophetess" – Judges 4:4). Here is the song (condensed):

New Century Version:
Judges 5 (condensed Song of Deborah)

2 "The leaders led Israel.
The people volunteered to go to battle.
Praise the Lord!
3 Listen, kings.
Pay attention, rulers!
I myself will sing to the Lord.
I will make music to the Lord, the God of Israel. …

7 There were no warriors in Israel
until I, Deborah, arose,
until I arose to be a mother to Israel.
8 At that time they chose to follow new gods.
Because of this, enemies fought us at our city gates.
No one could find a shield or a spear
among the forty thousand people of Israel.
9 My heart is with the commanders of Israel.
They volunteered freely from among the people.
Praise the Lord! …

11 Listen to the sound of the singers
at the watering holes.
There they tell about the victories of the Lord,
the victories of the Lord's warriors in Israel.
Then the Lord's people went down to the city gates.

12 "Wake up, wake up, Deborah!
Wake up, wake up, sing a song!
Get up, Barak!
Go capture your enemies, son of Abinoam! …

15 The princes of Issachar were with Deborah.
The people of Issachar were loyal to Barak
and followed him into the valley.
The Reubenites thought hard
about what they would do. …

17 The people of Gilead stayed east of the Jordan River.
People of Dan, why did you stay by the ships?
The people of Asher stayed at the seashore,
at their safe harbors.
18 But the people of Zebulun risked their lives,
as did the people of Naphtali on the battlefield. …

20 The stars fought from heaven;
from their paths, they fought Sisera.
21 The Kishon River swept Sisera's men away,
that old river, the Kishon River.
March on, my soul, with strength!
22 Then the horses' hoofs beat the ground.
Galloping, galloping go Sisera's mighty horses. …

24 "May Jael, the wife of Heber the Kenite,
be blessed above all women who live in tents.
25 Sisera asked for water,
but Jael gave him milk.
In a bowl fit for a ruler,
she brought him cream.
26 Jael reached out and took the tent peg.
Her right hand reached for the workman's hammer.
She hit Sisera! She smashed his head!
She crushed and pierced the side of his head!
27 At Jael's feet he sank.
He fell, and he lay there.
At her feet he sank. He fell.
Where Sisera sank, there he fell, dead! …

31 "Let all your enemies die this way, Lord!
But let all the people who love you
be as strong as the rising sun!"
Then there was peace in the land for forty years.

Admittedly, the ending of this song is NOT pleasant, but at least Jael, a woman, beat the menacing Sisera, an enemy captain of Jabin's army. I am sure this inspired the Israeli army.

*****The Victory Song of the Lamb*****

The second Song of Moses (Deuteronomy 32) is important because a version of it called the Song of the Lamb will be sung on the final day of victory over evil as described by John in the book of Revelation:

New Century Version: Revelation 15
1 Then I saw another wonder in heaven that was great and amazing. There were seven angels bringing seven disasters. These are the last disasters, because after them, God's anger is finished.
2 I saw what looked like a sea of glass mixed with fire. All of those who had won the victory over the beast and his idol and over the number of his name were standing by the sea of glass. They had harps that God had given them.
3 They sang the song of Moses, the servant of God, and the song of the Lamb: 

"You do great and wonderful things, — Psalm 111:2 

Lord God Almighty. — Amos 3:13 

Everything the Lord does is right and true, — Psalm 145:17 

King of the nations. 

4 Everyone will respect you, Lord, — Jeremiah 10:7 

and will honor you. 

Only you are holy. 

All the nations will come 

and worship you, — Psalm 86:9–10 

because the right things you have done 

are now made known." — Deuteronomy 32:4
5 After this I saw that the temple (the Tent of the Agreement) in heaven was opened.6 And the seven angels bringing the seven disasters came out of the temple. They were dressed in clean, shining linen and wore golden bands tied around their chests.7 Then one of the four living creatures gave to the seven angels seven golden bowls filled with the anger of God, who lives forever and ever.8 The temple was filled with smoke from the glory and the power of God, and no one could enter the temple until the seven disasters of the seven angels were finished.

Notice in the last four verses the importance of the temple. Temples are not obsolete, but in fact play a crucial role in the last days.

*****The Victory Song of David*****

David sang this victory song to the Lord for preserving him from Saul:

New Century Version: 2 Samuel 22: 26-43

26 "Lord, you are loyal to those who are loyal,
and you are good to those who are good.
27 You are pure to those who are pure,
but you are against those who are evil.
28 You save the humble,
but you bring down those who are proud.
29 Lord, you give light to my lamp.
The Lord brightens the darkness around me.
30 With your help I can attack an army.
With God's help I can jump over a wall.

31 "The ways of God are without fault;
the Lord's words are pure.
He is a shield to those who trust him.
32 Who is God? Only the Lord.
Who is the Rock? Only our God.
33 God is my protection.
He makes my way free from fault.
34 He makes me like a deer that does not stumble;
he helps me stand on the steep mountains.
35 He trains my hands for battle
so my arms can bend a bronze bow.
36 You protect me with your saving shield.
You have stooped to make me great.
37 You give me a better way to live,
so I live as you want me to.
38 I chased my enemies and destroyed them.
I did not quit till they were destroyed.
39 I destroyed and crushed them
so they couldn't rise up again.
They fell beneath my feet.
40 You gave me strength in battle.
You made my enemies bow before me.
41 You made my enemies turn back,
and I destroyed those who hated me.
42 They called for help,
but no one came to save them.
They called to the Lord,
but he did not answer them.
43 I beat my enemies into pieces,
like dust on the ground.
I poured them out and walked on them
like mud in the streets.

Verses 38 to 43 probably would NEVER be sung in Church. They are graphic and specific in their violence. Note in verse 42 that the enemy can call upon the Lord and NOT be answered.

*****Victory Song for Peace*****

Soldiers should pray for peace because God can make wars cease.

Soldiers should fight to make wars unnecessary – even if the likelihood of success is small. The following verses should be remembered:

New Century Version: Psalm 46: 8-11

8 Come and see what the Lord has done,
the amazing things he has done on the earth.
9 He stops wars everywhere on the earth.
He breaks all bows and spears
and burns up the chariots with fire.
10 God says, "Be still and know that I am God.
I will be praised in all the nations;
I will be praised throughout the earth."
11 The Lord All-Powerful is with us;
the God of Jacob is our defender.

*****Other Essays with LDS-Military Themes*****

I have posted already a number of essays with military-scriptural themes that 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

#6: Scriptural Prayers for the LDS Soldier

#7: Yahweh Sabaoth

#8: Why Humans are Violent

For an interesting post by Chad Hawkins with excerpts from military LDS soldiers serving in the Middle East, see here.

Also, Chad Hawkins has a book on the same subject entitled: Faith in Service.

*****

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




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Key Individuals in Early Mormon History

A Guide for Serious Beginners in Mormon Studies

The following list of key personalities is for serious history students new to early Mormon history. These primary personalities are listed in rough order of importance beginning with the Smith family. Of course, a comprehensive list is not possible, but this list provides a starting point.

Most of these individuals, though not all, have been extensively studied and high quality biographies have been published. Links to some of the best biographies have been provided.

Warning: I have made no attempt to water down the facts. Mormon history, like any story of a human community, is both inspiring and depressing at times.

*****

Joseph Smith Jr.. Founder of the LDS Church, established in 1830. He translated or dictated the Book of Mormon from inscriptions of "Reformed Egyptian" written on ancient gold plates. He routinely recorded revelations from God (compiled in a book known as The Doctrine and Covenants) His people often would refer to him simply as the "Prophet" or "Brother Joseph." He founded the city of Nauvoo, Illinois in 1839 and shortly thereafter began construction of a temple. He founded a large Mormon militia, known as the Nauvoo Legion, which he commanded at the rank of Lt. General. He also attempted a run at the U.S. presidency in 1844. His most controversial practice was polygamy, leading to much dissension within and outside of the church. He was assassinated (along with his brother Hyrum) in 1844.

Biography: Richard L. Bushman’s (2005) Joseph Smith: Rough Stone Rolling is the most balanced and honest treatment of the many that have been written. It is the only biography that gives the reader an academic analysis of why this new religion attracted adherents.

Emma Hale Smith. She was the first wife of Joseph Smith Jr., and was with him during the production of the Book of Mormon and the creation of the church. She endured many extraordinary hardships, some a direct result of Joseph's claims and practices. In terms of influence, she was the most powerful woman in early Mormon society. A very strong-willed individual, she was a large influence on her husband. She was adamantly opposed to polygamy. Upon the death of her husband she refused to follow Brigham Young, removed herself from Mormon society, and married a non-LDS man. Years later, her son, Joseph Smith III, would lead a splinter group called the Reorganized-LDS, and Emma became part of that movement.

Biography: Linda Newell and Valeen Avery’s (1994) Mormon Enigma: Emma Hale Smith is still the classic on the life of Emma. The book tends to accentuate the beginnings of polygamy, but there may be no other honest way to cover her life.

Joseph Smith Sr. and Lucy Mack Smith. Parents of Joseph Smith. They were also called Father Smith and Mother Smith. Lucy wrote an important biography of her son, Joseph Smith, Jr.

Biography: Lucy Mack Smith (2005) History of Joseph Smith by His Mother.

Hyrum Smith. The elder brother of Joseph Smith Jr. His influence on Joseph was second only to Emma's. He was generally regarded as the potential successor to Joseph, in event of death. Unfortunately, both brothers died together in 1844, putting the succession of church leadership into open question.

Joseph Smith III. The son of Joseph and Emma Smith. He never followed Brigham Young to Utah, and he rejected polygamy. Members of the Church who had remained in the Midwest approached him to reorganize the Church and be its leader. This organization became known as the Reorganized Church of Jesus Christ of Latter Day Saints. The Church was headquartered in Independence, Missouri, but Joseph lived much of his life in Lamoni, Iowa.

Biography: Roger D. Launius (1995) Joseph Smith III: Pragmatic Prophet.

Samuel Smith. A younger brother of, and potential successor to, Joseph Smith, Jr. He died under unusual circumstances about one month after Joseph and Hyrum died, adding to the tragedy of the Smith family in the summer of 1844.

William and Don Carlos Smith. Younger brothers to Joseph Smith Jr.

Eliza Snow (Smith) . A plural wife to Joseph Smith Jr. She is noted for her extreme piety, beautiful poetry, and skills as a diarist. She was second only to Emma in social stature among Mormon women. It was rumored (perhaps falsely by the early Utah Mormons) that upon finding Eliza pregnant, Emma pushed her down a steep staircase. Upon being widowed, Eliza married Brigham Young.

Writings: Maureen Beecher (Ed., 2000) Personal Writings of Eliza Roxcy Snow.

*****

Brigham Young. One of the original Apostles under Joseph Smith Jr. His position as senior Apostle thrust him into top leadership upon the death of Joseph. He is known less for his theological contributions than for his genius at organizational leadership. In early 1846 he led the first pioneer party from Nauvoo across the Mississippi River through southern Iowa. He organized a Winter Quarters in the Council Bluffs / Omaha region. Eventually, he led a party to Utah in 1847 where the Mormons finally settled. Inspired by the gold rush "49ers" who supposedly took wheelbarrels across the plains to California, he organized the Mormon handcart companies (1856-60).

Biography: Leonard Arrington (1986) Brigham Young: American Moses.

Oliver Cowdery. Known as the "Second Elder" of the church, he served as a Counselor to Joseph Smith Jr. at the earliest stages of the church. He claimed to have witnessed the gold plates of the Book of Mormon. He served as the primary scribe during Joseph Smith dictation of the Book of Mormon. When he began to express vocal concern about Joseph Smith's practices, he was removed from the church. He later returned.

Biography: John W. Welch & Larry E. Morris (2006) Oliver Cowdery: Scribe, Elder, Witness

Sidney Rigdon. A Campbellite preacher who joined the Mormons, and early on became a Counselor to Joseph Smith Jr. in the First Presidency. His relationship to Smith was always rocky, perhaps because "technically" he held the second most powerful position in the church hierarchy. Upon the death of Joseph Smith, Rigdon attempted to become the "prophet" of the Church. He lost power to Brigham Young, and instead attempted to form his own church.

Biography: Richard S. Van Wagoner (1994/2006) Signey Rigdon: A Portrait of Religious Excess.

David Whitmer and Martin Harris. These early Mormons, along with Oliver Cowdery, claimed to witness the gold plates. Together these individuals were known as the "Three Witnesses" among the Mormons. As such, they were among the most prominent of all Mormon men. Eventually, all these men experienced disenchantment with Joseph Smith and left the church. None, however, denied seeing the gold plates. Whitmer was quite vocal that Joseph was a fallen prophet "ensnared by wicked men."

Recommended: Lyndon W. Cook (1991) David Whitmer Interviews: A
Restoration Witness, Grandin Book Company.

Heber C. Kimball. One of the original Apostles under Joseph Smith, he served as a Counselor to Brigham Young in his First Presidency. Elder Kimball is known for his brick home in Nauvoo, for his prophetic abilities, and for his many children.

Biography: Stanley B. Kimball (1986) Heber C. Kimball: Mormon Patriarch and Pioneer.

John Taylor. One of the original Apostles under Joseph Smith, he was badly wounded during the assassination of Smith. Prominent in Nauvoo affairs, he later became the third President to the Mormon church, succeeding Brigham Young. Taylor was known for his adamant defense of polygamy.

Biography: John W. Taylor (1976/ 1999) The Last Pioneer: John Taylor, a Mormon Prophet. (Originally titled: Kingdom or Nothing).

Wilford Woodruff. One of the original Apostles under Joseph Smith, he was one of the most accident prone men in the west. He was constantly being run over by cattle and crushed by felled trees. His very nice brick home in Nauvoo was inhabited for only two months before it had to be abandoned. He was a wonderful diarist. He was a superior fly-fisher, one of the first to practice in the west. He eventually became the fourth President of the church, and was the first to abandon the practice of polygamy. He played a key role in preparing the Church for the 20th century.

Biography: Thomas G. Alexander (1993) Things in Heaven and Earth: The Life and Times of Wilford Woodruff, a Mormon Prophet.

Orson Pratt. One of the original Apostles under Joseph Smith, he was known for his theological exegesis, mathematical expertise, and his acumen for using scientific instruments. Although originally greatly troubled by the beginnings of polygamy, it was his sermons that announced the practice to the world beginning in 1852.

Parley P. Pratt. One of the original Apostles under Joseph Smith, he was the brother to Orson, and was responsible for the religious conversion of Sidney Rigdon. Apparently, Parley was shot by a jealous man who had come to believe that his former wife was intending to marry Parley in polygamy.

Autobiography: Autobiography of Parley P. Pratt.

Willard Richards. Served as a scribe for Joseph Smith and eventually became an Apostle. He is noted for his corpulence and for surviving the Joseph Smith assassination in Carthage without a scratch.

William Clayton. Served as a scribe for Joseph Smith. He was an excellent diarist, giving many insights at the highest levels. He played the violin, and he authored the most famous Mormon hymn of them all: "Come, Come Ye Saints."

Diary: George D. Smith (Ed., 1995) An Intimate Chronicle: The Journals of William Clayton.

Orrin Porter Rockwell. His reputation, deserved or undeserved, was that of a gunslinger. He was a devoted follower of Joseph Smith and served as his personal bodyguard. He was promised by Joseph Smith that no harm would come to him as long as he never cut his hair. The result was an extraordinary physical appearance that added to his fierce reputation. Some hold him responsible for the attempted assassination of Lilburn Boggs, Governor of Missouri, although the only evidence was proximity.

Biography: Harold Schindler (1993) Orrin Porter Rockwell: Man of God Son of Thunder.

*****

The remaining individuals are notable in Mormon history primarily because of their activities as non-Mormons. The partial exception is John C. Bennett, who was an excommunicated Latter-day Saint.

Lilburn Boggs. Governor of Missouri in the 1830s, he is often held responsible for stirring up conflicts with the Mormons. His official extermination order to his Missouri militia was as follows:

[Due to] information of the most appalling character which entirely changes the law of things and places the Mormons in the attitude of an open and armed defiance of the laws and of having made war upon the people of this state, your orders are.... Mormons must be treated as enemies and must be exterminated or driven from the state if necessary for the public peace. Their outrages are beyond all description.

In 1842 he would survive a shot to the head from a would-be assassin. Perhaps to get away from the Mormons he went on the overland trail to California. Ironically, the Mormons were right behind him.

John C. Bennett. A fairly bright physician (not formally trained), popularizing the tomato and catsup, Bennett joined the Mormon church in Nauvoo in 1840. He attracted Joseph Smith's attention and soon become Nauvoo's mayor and Smith's Counselor in the First Presidency. The relationship was short-lived. Bennett began to practice a form of polygamy without Smith's authorization, and he was removed from the Church as a result. As revenge, Bennett wrote the most famous of all Mormon exposes called The History of the Saints in 1842. The book became a scandalous best-seller as Bennett gave lectures across the country. Bennett's grave is in Polk City, Iowa just north of Des Moines.

Biography: Andrew F. Smith (1997) The Saintly Scoundrel: The Life and Times of Dr. John C. Bennett.

Alexander Doniphan. A Missouri lawyer, legislator, and militia officer. Even though a non-Mormon, he became a legal representative of the Mormons in the 1830s. As a military officer he saved Joseph Smith's life. Later, (1846-48) he served as an important officer in the Mexican-American war serving under General Stephen Kearny. The Mormon Battalion (~500 LDS men) served under the same command.

Biography: Roger D. Launius (1997) Alexander William Doniphan: Portrait of a Missouri Moderate.

*****

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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Nauvoo is Hebrew-derived:

Joseph Smith's Use of Foreign Terms

Joseph Smith said, "The name of our City (Nauvoo) is of Hebrew origin, and signifies a beautiful situation, or place, carrying with it, also, the idea of rest; and is truly descriptive of the most delightful location" (History of the Church 4:268; Teachings of the Prophet Joseph Smith, p. 182).

I have always wondered how the word "Nauvoo" was related to Hebrew, and for years I had not seen any solid documentation. Was Joseph Smith just making things up when he said Nauvoo meant "beautiful place" in Hebrew?

Occasionally, I would run into individuals purporting to be familiar with Hebrew (but not with any certification) who would tell me that Nauvoo was a neologism because there was no such Hebrew word as "Nauvoo." As I discovered later, such individuals were plainly wrong and had not done their research. In about 2001, I finally broke down and did my own homework.

Here is the result of my research:

There is an ancient Hebrew root "nah" transliterated as "na'ah" (pronounced naw-aw) which means to be comely, beautiful, or befitting (see Strong's Concordance with Hebrew and Greek Lexicon -- entry #4998). "Nah" consists of the three Hebrew letters nun, aleph, and heh, respectively (sometimes spelled "han," since Hebrew is read right to left). It is found in verses such as Psalms 93:5, Isaiah 52:7, and Song of Solomon (1:10). "Nah" can also be used as a feminine noun (#4999) meaning abode or habitation. It has the connotation of being a shepherd's beautiful abode.

The root "nah" is related to another word "nwh" (#5116) transliterated as "naveh" (pronounced naw-veh), a noun meaning "pleasant place." The verb form of "nwh" (#5115) transliterated as "navah" (pronounced naw-vah) means to beautify. "Nwh" can be alternately spelled in English as "nvh" and consists of the three Hebrew letters nun, waw (or vov), and heh, respectively.

Did Joseph Smith have these words in mind when he renamed Commerce to Nauvoo in 1839? Yes, or some portion of them. He did study Hebrew for a few brief weeks during the Kirkland period in 1836 with Joshua Seixas using the "Manual Hebrew Grammar." A page of the book containing the word "Nauvoo" can be seen at the FAIR website.

Thus, it is legitimate to conclude that Nauvoo is Hebrew derived.

*****

Joseph Smith was NOT a language expert. He was NOT fluent in foreign languages. Yet, it is clear from his life that he had a thirst for knowledge about language, and that he studied the best that he could. The Book of Mormon was claimed to be written by the descendants of Hebrews in a compact language described as "Reformed Egyptian." The Book as dictated in English occasionally has foreign sounding words like "deseret" and "rameumptom." Such words often can be connected with reasonable meanings, but Joseph’s usage and interpretation of foreign words can be problematic as well. An example comes from his interpretation of the word "Mormon." He said the following:

Teachings of the Prophet Joseph Smith, p. 300; Times & Seasons, May 15, 1843, 4:194
I may safely say that the word Mormon stands independent of the learning and wisdom of this generation.--Before I give a definition, however, to the word, let me say that the Bible in its widest sense, means good; for the Savior says according to the gospel of John, "I am the good shepherd;" and it will not be beyond the common use of terms, to say that good is among the most important in use, and though known by various names in different languages, still its meaning is the same, and is ever in opposition to "bad." We say from the Saxon, "good"; the Dane, "god"; the Goth, "goda"; the German, "gut"; the Dutch, "goed"; the Latin, "bonus"; the Greek, "kalos"; the Hebrew, "tob"; and the "Egyptian, "mon." Hence, with the addition of "more," or the contraction, "mor," we have the word "mormon"; which means, literally, "more good."

President Gordon B. Hinckley in October General Conference of 1990 provided the following gentile correction:

Gordon B. Hinckley, "Mormon Should Mean ‘More Good’," Ensign, Nov 1990, 51
His statement intrigued me—Mormon means "more good." I knew, of course, that "more good" was not a derivative of the word Mormon. I had studied both Latin and Greek, and I knew that English is derived in some measure from those two languages and that the words more good are not a cognate of the word Mormon. But his was a positive attitude based on an interesting perception. And, as we all know, our lives are guided in large measure by our perceptions. Ever since, when I have seen the word Mormon used in the media to describe us—in a newspaper or a magazine or book or whatever—there flashes into my mind his statement, which has become my motto: Mormon means "more good."

President Hinckley was saying the word "Mormon" has no obvious cognates related to "more good," but the word SHOULD mean "more good" to the Latter-day Saints, as suggested by the title of his talk.

My argument is to take Joseph Smith's words seriously, and subject them to scholarly analysis. If the words have strong linguistic connections, then we should know those. If they do not, then let us acknowledge the problems. I appreciate President Hinckley's forthright approach.

*****

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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FLDS Polygamy & the Categorical Imperative

Although the mainstream LDS Church abandoned polygamy between 1890 and 1904, there were those who refused and started their own church. The largest of these various groups was called the Fundamentalist Latter-day Saints (FLDS). The FLDS have been literally on the fringe of society ever since, including multiple serious tangles with the law. A recent head of the FLDS Church, Warren Jeffs, is a captured fugitive from the FBI, and is now a convict in jail for being an accomplice to rape.

The current legal entanglement in Eldorado, Texas involves allegations of child sexual abuse. As a result, over 450 children were removed from their families and placed in non-FLDS homes. This controversial Texas child-custody case as described in news reports alleges that older men routinely married young teenaged girls. Of the 53 girls (supposedly ages 14 to 17) taken from the FLDS "Yearning for Zion" camp near Eldorado, Texas, 31 had children or were pregnant. (See this recent NPR article). Early in this case, some writers from the Mormon Blogosphere have been concerned about possible violations of constitutional rights (see, for example, the writings of Bored from Vernal). Apparently, the Austin 3rd Court of Appeals had similar concerns. As of May 22nd, the Court ruled that Texas child welfare authorities were not justified in their actions (see this Deseret News article).

The legal handling of the FLDS has always been sensitive and complicated. Several years ago a document was produced with the cooperation of the Utah and Arizona Attorney General Offices called The Primer: Helping Victims of Domestic Violence and Child Abuse in Polygamous Communities. (Another link can be found here). The document gives extensive information on the history, practice, and legal aspects of dealing with polygamist communities. Another extensive legal review is worth examining called Polygamy in Canada.

*****FLDS Practices*****

The FLDS Church is a religion in tatters, and the society appears to be in a state of anomie. I highly recommend viewing the documentary by Laurie Allen called: Banking on Heaven, and the documentary by Mike Watkiss called Colorado City and the Underground Railroad. I have seen these documentaries (and shown them to college students). These cited documentaries would be real eye-openers for most LDS members, who do NOT practice polygamy and who seldom think about the FLDS practice of it.

To better understand the culture, here are some highlights of FLDS beliefs and practices:

1. FLDS men believe that they must have multiple wives in order to enter the highest degree of the Celestial Kingdom. Obtaining more wives enhances the eternal glory of the family.

2. Since there are “bride shortages,” the FLDS routinely excommunicate young males (known as "lost boys"). This practice functions to make more females available for the older men. The FLDS church continues to generate summary-excommunications for that purpose. Females also can be excommunicated, but they are at less risk than the boys.

3. Allegedly, under-aged marriages involving young girls (age 16 or less) are not rare.

4. Women are considered subordinate to men. Their lives are tightly regulated.

5. The FLDS prophet normally arranges all marriages according to the “Law of Placing.” One cannot easily choose one’s own mate.

6. Wives are taken away from men who are considered unworthy and given to other men.

7. The religion has strong racist elements. (See, for example, a summary at the Southern Poverty Law Center).

8. Conflicts within the FLDS leadership are not uncommon. Multiple splinter groups have formed, each practicing their own version of polygamy.

9. All property is held in common through the “United Effort Plan.” To leave the group is to leave potentially penniless.

10. The FLDS employ the “One Man Rule.” Their prophet has absolute power over everyone’s lives. They base this belief on a contorted interpretation of D&C 132:7 that “there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred.” Warren Jeff’s motto was "One vision. One Plan. One Man.”

11. Men wear long-sleeved shirts and long pants. Women wear pioneer-style long-sleeved, ankle-length dresses.

12. They believe that once polygamy was established in this last dispensation that it would never be removed from the earth again.

The FLDS Church is thought to number about 30,000. They are concentrated in the twin cities of Colorado City, Arizona and Hildale, Utah. They recently moved their church headquarters to Eldorado, Texas. Their new temple in Texas is shown below:

*****The Categorical Imperative*****

One general problem with polygamy, no matter where it is practiced, is that it cannot be universalized.

Immanuel Kant, the great philosopher, proposed a moral theory called the Categorical Imperative. He said that we should 1) act only on those principles that can be universalized without self-annihilating; and 2) treat individuals as ends never as a means.

So, why should we be honest and not lie? Answer: Because if everyone lied, then communication would stop. Speaking would become pointless.

Kant's principle would apply similar reasoning to polygamy. If everyone tried to be a polygamist, then there would not be enough wives for all males worthy to be married. Women tend to be turned into chattel, and their average age of marriage lowers, as they become a commodity for competition.

Regarding Kant’s rule #2, many organizations abuse individuals for their own self-preservation. Sometimes even churches forget that they exist to help the individual, not vice versa. Jesus understood this when he said, “The sabbath was made for man, and not man for the Sabbath” (Mark 2:27).

*****The Mainstream LDS*****

Will the LDS Church, which is completely distinct from the FLDS and headquartered in Salt Lake City, ever return to polygamy? The answer is that the practice has been abandoned. Polygamy would destroy years of progress in the integration of the Church with society at large. It would violate the laws of the government. Missionary work would nearly disintegrate. Children from large polygamous families would have little interactions with their father. Many men would go unmarried and would become "lost boys." It is likely that marital strain would increase.

Polygamy would take the focus of the Church away from “service to individuals,” and in its place would be “mere preservation of the church.” That is what happened in the 19th century. The same thing would happen in the 21st.

*****Personal Editorial*****

I appreciate my 19th century Mormon polygamous ancestors. I have been fascinated by their polygamy, but I have never wanted to walk in their shoes. Instead, I want to be a 21st century Mormon – a fully integrated citizen of the United States, a contributing citizen to my community, and a proper husband to my only wife.

Going back several generations, one of my ancestors was a second wife, who lived in a tiny run-down cabin while the first wife lived in a much better house. It was not unusual for a husband to announce a third marriage without obtaining permission from the previous wives. The marital practice had very few regulations. There were no rules about how to treat multiple wives. There were no rules of fairness. Plural wives had no legal standing. The strains were tremendous.

I must admit that I have as much or more appreciation for my loyal Mormon ancestors who remained monogamous, such as TCD Howell (of the Mormon Battalion) and Jabez Faux (a handcart Mormon). Actually, I do not know their views on the topic of plural marriage, but I do know what they practiced.

*****

Did polygamy provide any positive social functions in 19th century Mormonism? I think so, but I can make only informed speculations.

1. It tied individuals into the Church by creating strong family networks.

2. It built a kind of "royal priesthood." There were extended numbers of Smiths, Youngs, Cannons, and Kimballs. These families have had an impact on the Church ever since.

3. It taught sacrifice and faith. Wives had to learn to overcome jealousy. Wives had to learn to have a great deal of independence.

The list possibly could be extended, but I would be much less confident of being correct.

*****

Is there polygamy in heaven? I will wait and find out what happens there after I die as a monogamist.

*****

In this essay I have done some editorializing and have expressed my opinion a fair amount. If so, I am representing only my personal views, and I am NOT trying to represent any kind of general LDS perspective. I have strong views because there has been so much polygamy in the history of my family, and I have felt compelled to study it deeply for literally decades.

I am open to any comments or criticisms. I know this is a controversial topic, but I will respect your voice if you would like to react.

*****

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 Humans are Violent:

The Contradictory Duality of Human Beings

Preface: This essay makes some depressing points, and readers should beware. I have lived through too much war, and I wonder where there is peace. I do try to end on some positive notes.

*****

I am weary of war. My military son in the Army just returned from the Middle East. He will stay in the Army for years to come, but I hope he never enters another combat zone.

I love a picture he took while in the Middle East. In one of the corners of the picture there is an Army rocket launcher, and in the opposing corner there is a Bible and Ensign magazine. To me the picture is full of symbolism. For example, it represents our dual capacity to be both peaceful and violent, even changing from one emotion to the other within a flash.

[Click on the picture to zoom. Note the Zig Millennium red pen embedded within the Bible. It is a special pen and ink that I have taught my boys to use while studying the scriptures. I also give them a steel straightedge ruler for underlining. The Bible is on top of a notebook, used for personal notes as part of the scripture study. Inside the notebook, partially exposed, is a General Conference issue of the Ensign.]

*****Nature does not justify violence*****

Why are humans prone to war? Perhaps that is the wrong question. Why are living beings prone to violence? A mere look into the animal world reveals a highly competitive state of affairs wherein forms of violence or aggression are routine. The act of living involves a struggle to survive, which is often expressed in terms of physical competition, if not combat.

I will avoid giving a prolonged Darwinian explanation of war in this essay, except to make the following allusion: Raymond Dart in his famous but controversial study of Australopithecus Africanus (in the 1920s to 1950s) proposed a "killer ape" hypothesis. Among other characteristics, he noticed this hominid had elongated canine teeth, and that humans did as well, except human canines had not fully descended. Dart wondered whether humans had inherited violent tendencies from Australopithecines. This conclusion is controversial, but what is NOT controversial is that nature is red – in tooth and claw. We may not be able to link our human violence directly to Australopithecus – but the human brain has a bilateral amydala, a regulator of violence with a very long mammalian lineage involving tens of millions of years.

Are we therefore born to be violent? Not necessarily.

It would be a great naturalistic fallacy to conclude that violence is justified by virtue of our evolutionary past. Nature does NOT justify immorality. I am reminded of this famous scene from the movie African Queen (1951): Humphrey Bogart (“Charlie”) was complaining to Katherine Hepburn (“Rose”) that it was only human nature for men to want to take a sip or two from the bottle. Rose's famous response was: “Nature, Mr. Alnutt, is what we are put in this world to rise above.”

*****Holy Writ does not justify violence*****

The scriptures definitely can be read to obtain peace and solace, but one must turn the pages very carefully. The Old Testament is full of destruction, murder, and mayhem; half the Book of Mormon, especially Alma, involves wars and battles; and the New Testament has its full share of aggression. Religious critics sometimes selectively identify such passages and use them as straw men to knock over.

For example, I have run into Christian critics of the Qur'an who argue that the book promotes violence. They selectively cite:

Maulana Muhammad Ali (2002) translation:
Holy Qu'ran: The Food 5:33
The only punishment of those who wage war against Allah and His Messenger and strive to make mischief in the land is that they should be murdered, or crucified, or their hands and their feet should be cut off on opposite sides, or they should be imprisoned. This shall be a disgrace for them in this world, and in the Hereafter they shall have a grievous chastisement.

Maulana Muhammad Ali (2002) translation:
Holy Qu'ran: The Cow 2:217
… And whoever of you turns back from his religion, then he dies while an unbeliever – these it is whose works go for nothing in this world and the Hereafter. And they are the companions of the Fire: therein they will abide.

However, the translator and editor of the verses cited above, Maulana Muhammad Ali, states in a commentary on verse 2: 217 that, "A wrong impression exists among non-Muslims, and among many Muslims as well, that the Holy Qur'an requires those who apostatize from Islam to be put to death. This is not true." He goes on to say, "In the matter of religion, the Qur'an gives perfect freedom to everyone to adopt whatever religion he likes… ."

Selective citation of Bible verses could produce the same result. For example, Jesus gave the following comment within a parable:

Luke 19:27
27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

Jesus also said the following:

Matthew 10:34
34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.

Of course, Bible-believers could give interpretations of these passages in Luke and Matthew that would soften the meaning, much like Maulana Muhammad Ali did for the Qur'an.

The same type of maneuvers can be applied to the Book of Mormon. Critics like to cite:

1 Nephi 4:13
13 Behold the Lord slayeth the wicked to bring forth his righteous purposes. It is better that one man should perish than that a nation should dwindle and perish in unbelief.

But, Latter-day Saints would be quick to respond that the commandment NOT to kill can be superseded only by "acts of God."

Adherents of one religion are, of course, free to criticize the sacred writings found in other religions, but it might be better if they concentrated on the problems found in their own. Knocking over a straw man is NOT normally impressive.

To me, scripture is a mix of the human and the divine. I can conceptualize Holy Writ in no other way. The Bible, the Book of Mormon, and the Qur'an all have violent language and describe war-like behavior. They do so because human beings display such behaviors. These great books are merely providing a snapshot of human violence and reporting it honestly. It is wrong, however, to conclude that such books justify criminal behavior. They do not.

Scripture is a reflection of the state of human affairs, but it is helpful because it faces the human problem of violence directly.

If we would listen, holy writ provides the solution to violence. For example, the Qur'an says:

Maulana Muhammad Ali (2002) translation:
Holy Qu'ran: The Food 5:32
… And whoever saves a life, it is as though he had saved the lives of all men.

The Old Testament says:

New American Standard Bible : Deuteronomy 6:5
5 You shall love the LORD your God with all your heart and with all your soul and with all your might.

New American Standard Bible : Leviticus 19:18
18 You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD.

Jesus was merely quoting the Old Testament when he said:

New American Standard Bible : Matthew 22:37
37And He said to him, " 'YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.'

The redeeming message of the Book of Mormon is found in passages like:

Mosiah 2:17
17 And behold, I tell you these things that ye may learn wisdom; that ye may learn that when ye are in the service of your fellow beings ye are only in the service of your God.

Religionists agree that the solution to violence is God. The question remains, however, whether people can live in peace when a potential enemy uses a different name for God.

*****

The contradictory duality of humans is that we pray while engaged in war. Does God answer the prayers of soldiers?

Towards the end of his life, Mark Twain wrote a short satirical piece entitled "The War Prayer." The short essay described a community about to go to war. In a church service, a minister prayed at length for the safety and victory of their soldiers. At the end of the prayer a strange messenger, a Jesus-like figure, marched up to the pulpit and brushed the minister aside. The stranger then accused the congregation of giving two prayers – one uttered and the other not. He then made explicit the unspoken but intended words of soldiers and their supporters:

Mark Twain, The War Prayer
O Lord our God, help us to tear their soldiers to bloody shreds with our shells; help us to cover their smiling fields with the pale forms of their patriot dead; help us to drown the thunder of the guns with the shrieks of their wounded, writhing in pain; help us to lay waste their humble homes with a hurricane of fire; help us to wring the hearts of their unoffending widows with unavailing grief … .

The point to Twain's essay was to expose the hypocrisy of prayer during a time of war. But, Twain's essay gives no insight into the actual prayers of soldiers. For what do soldiers pray?

Soldiers pray to live another day. They pray for peace that they may go home. They pray for the comfort of their families back at home. They pray that their minds will not be damaged by the violence of war. Does God hear such prayers? I want to think so.

I have posted already a number of essays with military-scriptural themes that 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

#6: Scriptural Prayers for the LDS Soldier

#7: Yahweh Sabaoth

*****

Life is full of trials, tribulations, terrors, and tyrants. We must face these problems and learn from them. John Piper expressed this same idea:

John Piper (2006): What Jesus Demands from the World, Crossway Books, p. 166
Jesus taught us that life is war. When he said, “Strive to enter through the narrow door” (Luke 13:24), the Greek word behind the English strive is recognizable in English transliteration: agønizesthe … . You can see the word agonize in that Greek word. The implication is that we must struggle, wrestle, and exert ourselves.

As to the actual war that soldiers fight, I do not know if God actually takes a particular side in the fight. I do know that David thought so:

1 Samuel 17:45

45 Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the LORD of hosts, the God of the armies of Israel, whom thou hast defied.

Only the human mind could meld God and war.

*****

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 Authority of Jeremiah

Not all so-called prophets or preachers are called of God. Proper authority and priesthood do matter. This is a lesson given in the book of Jeremiah, but we must start this story with the Book of Mormon:

The Book of Mormon in its very first chapter tells us that Lehi in Jerusalem had a prophetic understanding of the imminent destruction of his city. The year was 600 BC. Nephi described how his father, Lehi, developed his concerns:

1 Nephi 1:13
13 And he read, saying: Wo, wo, unto Jerusalem, for I have seen thine abominations! Yea, and many things did my father read concerning Jerusalem--that it should be destroyed, and the inhabitants thereof; many should perish by the sword, and many should be carried away captive into Babylon.

Then, Nephi said:

1 Nephi 1:18
18 … after the Lord had shown so many marvelous things unto my father, Lehi, yea, concerning the destruction of Jerusalem, behold he went forth among the people, and began to prophesy and to declare unto them concerning the things which he had both seen and heard.

Of course, Lehi’s family and a few followers escaped Jerusalem before its destruction, and their adventures comprise a critical part of the Book of Mormon. There is no need to extend Lehi’s story here, except to say that Jerusalem was destroyed.

Over several military campaigns between 597 and 586 BC, Nebuchadnezzar, the king of Babylon (Iraq), destroyed Jerusalem and its temple. He also captured thousands of prominent Jews and took them into Babylon. The Old Testament describes the situation:

2 Kings 24: 13-14
13 And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.
14 And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, [even] ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land.

While Lehi and his followers escaped to America, Jeremiah and others escaped to Egypt (see Jeremiah chapter 43). The Jews debated amongst themselves whether Jerusalem would ever be restored.

A false prophet arose. His name was Hananiah. He made this prophecy:

Jeremiah 28:11
11 And Hananiah spake in the presence of all the people, saying, Thus saith the LORD; Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. …

In other words, Hananiah predicted that the captivity of the Jews would be over in two years. Notice that Hananiah used the words “Thus saith the LORD.”

But, Jeremiah said the following directly to Hananiah:

Jeremiah 28: 15
15 … Hear now, Hananiah; The LORD hath not sent thee; but thou makest this people to trust in a lie.

Then, Jeremiah provided his own correct prophecy:

Jeremiah 29: 8 - 14
8 ¶ For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that [be] in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.
9 For they prophesy falsely unto you in my name: I have not sent them, saith the LORD.
10 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.
13 And ye shall seek me, and find [me], when ye shall search for me with all your heart.
14 And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.

Jeremiah said it would be seventy years before Jerusalem would be restored and the captives released. Of course, it was Jeremiah that was correct. The lesson is that NOT everyone who claims to say “Thus saith the LORD” is authorized to do so. We who seek God need to be careful to whom we listen.

Jeremiah gave one of the greatest prophecies of all time:

Jeremiah 31: 31-34
31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:
32 Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:
33 But this [shall be] the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

Jeremiah was saying that the days of the Law of Moses would come to an end, and that there would be a New Covenant. The new law would NOT be written on stone tablets but would be written in the hearts of man. Jeremiah was alluding to the coming forth of Jesus upon this earth, the infinite atonement, and I am sure he saw our day, wherein there would be a restoration of all things.

Please note that Jeremiah never suggested that the importance of authority would become obsolete.

*****

IMPORTANT LESSON: Time after time in the scriptures in great abundance, both in the Old and New Testaments, the importance of proper authority is taught. Without authorized leadership there is chaos in both doctrine and practice. Sincerity and belief in God are NOT qualifications for such leadership.

If one wishes to know more about "authority," then there is no substitute for personal scripture study. To get started, I recommend the LDS Bible's Topical Guide on Authority. Also, I recommend the topic: Priesthood, Authority.

Another good starting point would be Elder Jeffrey R. Holland's talk entitled,Our Most Distinguishing Feature.

An essay on the breaking away from authority can be found at: A.A.A..

How does one recognize proper authority? To those sincerely interested in the answer to that question there are few substitutes for your own homework.

*****

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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Apostles Proclaim, Ordain, and Redeem

It was Spencer W. Kimball who taught that the basic mission of the Church has three dimensions (The Teachings of Spencer W. Kimball, ~p.434):

-- To proclaim the gospel of the Lord Jesus Christ to every nation, kindred, tongue, and people;
-- To perfect the Saints by preparing them to receive the ordinances of the gospel and by instruction and discipline to gain exaltation;
-- To redeem the dead by performing vicarious ordinances of the gospel for those who have lived on the earth.

It is important to remember that most Church callings emphasize one of these three dimensions over the others. When we take roles of leadership we need to be aware of the priorities of those roles. As an Elder in the Melchizedek Priesthood, the priority is to proclaim the gospel. However, a Bishop would emphasize perfecting the Saints. High Priests and Temple workers emphasize redeeming the dead.

Note that even the Apostles emphasized one dimension: proclaiming the gospel. Of course, they oversaw the whole operation of the Church, but note the following scriptural passage:

Basic English Bible: Acts 6: 1-6
1. Now in those days, when the number of the disciples was increasing, protests were made by the Greek Jews against the Hebrews, because their widows were not taken care of in the distribution of food every day.
2. And the Apostles sent for all the disciples and said, It is not right for us to give up preaching the word of God in order to make distribution of food.
3. Take then from among you seven men of good name, full of the Spirit and of wisdom, to whom we may give control of this business.
4. Then we will give all our time to prayer and the teaching of the word.
5. And this saying was pleasing to all of them: and they made selection of Stephen, a man full of faith and of the Holy Spirit, and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicolas of Antioch, who had become a Jew:
6. These they took to the Apostles, who, after prayer, put their hands on them.

In the Latter-day Church it is the Presiding Bishopric that has responsibility over the secular welfare of the Saints. The Apostles oversee the Presiding Bishopric. The Apostolic calling is still primarily a missionary one. However, note in the passage above the Apostles ultimately approved of the Church callings and “put their hands on them.” Why don’t other churches see the necessity of this?

A very important evangelical preacher, Dr. John Piper wrote the following in a book available for downloading from the Internet:

John Piper (2006): What Jesus Demands from the World, Crossway Books, p. 340
The fact that there were twelve apostles—just as there were twelve tribes of Israel—and that the word apostle carries the implication of special authority to represent him suggests that Jesus intended for the apostles to be the foundation for the true Israel, the church. He had said concerning the old Israel that, at least temporarily, they were being replaced. “I tell you, the kingdom of God will be taken away from you [Israel] and given to a people producing its fruits [Jesus’ followers, the church]” (Matt. 21:43 …). This new “Israel” would have its foundation in the twelve apostles. They will represent Jesus’ authority as they lay the foundation for this new people.

I actually do recommend the book linked above.

The early Apostles of the New Testament struggled to keep the Church aligned with gospel teachings. Why would they be less needed with the passage of years? Why would they ever become obsolete? The struggles of the early Church are a testament for the continuing need of the office.

Indeed, Apostles are needed to proclaim, ordain, and redeem, as given in the mission statement at the top of this essay.

*****

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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Ruth: The Gleaner Maid

Why should we study the Book of Ruth? It has the reputation of having no theology, and it is one of the strangest love stories ever written. Why is it even in the Bible?

The Story of Ruth & Relatives

Ruth and her husband were direct ancestors of King David, and as such, they were direct ancestors of Jesus. The whole story of Ruth foreshadows the story of the atonement and redemption of Jesus. For many centuries the Jews have recognized the central importance of the Book of Ruth.

On the Jewish calendar, Pentecost or the Festival of Weeks (May / June; Hebrew = Shovuos) came after Passover by seven weeks or 50 days. It was a celebration of scripture: the Torah (the five books of Moses) and the 10 Commandments given at Mount Sinai. Occasionally, the festival was called the “Giving of the Torah.” Because it occurred in early summer, it also celebrated the first of the harvest and thus it was sometimes called the Festival of First-Fruits. The holiday involved an intensive reading of the Torah, but also of the Book of Ruth. Why the book of Ruth?

Answer: Ruth was a harvester. Ruth was sometimes called the gleaner maid, the one who gleaned the harvest fields. A gleaner was the worker who would go into a field after its primary harvest had been completed; the gleaner would pick up every last scrap of seed that was usable. It was very hard work.

In order to attract Boaz, her future husband, Ruth had to do the following:

Ruth 2:2
2 And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after [him] in whose sight I shall find grace. And she said unto her, Go, my daughter.

I know this sounds like a strange romance, but let’s start at the beginning of the story.

The story of Ruth began in Moab, a country northeast of the Dead Sea. The Israelites were constantly at war with the Moabites. Thus, Moabites were considered the enemy. Ruth, an ancestor of Jesus, was a Moabite. This meant the ancestral heritage of Jesus was a mix of cultures and NOT just Jewish.

Ruth was the daughter-in-law of Naomi and Elimelech, who had two married sons. For reasons unknown, Elimelech and his two sons died, leaving three widows. With such a loss, Naomi desired to return to her homeland in Israel, specifically Bethlehem. (Please note this is why the lineage of David is derived from Bethlehem). Ruth was determined to stay with Naomi, regardless of where she lived. The other daughter-in-law did leave. Naomi urged Ruth to stay in Moab, but here is what Ruth had to say:

Ruth 1:16
16 And Ruth said, Intreat me not to leave thee, [or] to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people [shall be] my people, and thy God my God:

When Naomi and Ruth moved to Bethlehem they begin as paupers. To obtain work, Ruth worked for a relative of Naomi’s dead husband named Boaz. He had many fields that needed harvesting, and Ruth became a gleaner. Boaz soon began to give Ruth special privileges. Ruth responded in this way:

Ruth 2:10
10 Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I [am] a stranger?

Of course, Ruth eventually married the wealthy Boaz, and they had a son Obed, who was the grandfather of King David.

Who was Boaz? He was a prince of the House of Judah through his father, Salmon (or Salma). His mother was a former harlot named Rahab or Rachab.

As alluded above, Rahab had her own interesting story (see Joshua 2 and 6). In the battle for Jericho, Rahab saved two of Joshua’s spies. When the city fell, Rahab and her family were saved (see Joshua 6:17). Rahab and her family were then incorporated into the tribe of Judah, where she eventually married Salmon to give birth to Boaz (Ruth 4:21; 1 Chron. 2:11; Matt. 1:5). To put things bluntly, Boaz, a prince and a son of a former prostitute, married Ruth, a despised foreigner. (These were the ancestors of Jesus).

The Apostle Paul recounted the story of Rahab:

Hebrews 11:30 - 31
30 By faith the walls of Jericho fell down, after they were compassed about seven days.
31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

So also did the Apostle James:

James 2:24 - 25
24 Ye see then how that by works a man is justified, and not by faith only.
25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?

Theological Significance

What is the theological significance of Ruth? Despite the book’s reputation for not having any theology, there are a number of very important messages.

1) The Book is about the genealogical significance of Jesus and David (Ruth 4: 13-22). His heritage was a mixture of royalty (Salmon), repented harlotry (Rahab), and race (Ruth from Moab). Thus, the story is also about overcoming prejudice.

2) It is about the harvesting and redemption of souls, with the kinsman Boaz as a Christ-like figure, who literally bought the peace and well-being of Naomi and Ruth (Ruth 4:4). As such he was a redeemer. The whole story reminds us of the great Kinsman, Jesus, who brings health, reconciliation, and redemption.

3) It is a story of obedience. Ruth was obedient to Naomi (Ruth 1:16).

4) It is a story of how God worked his miracles by enabling those who have faith and works. Each prayer obtained an answer from the one who did the praying: (a) Naomi prayed for and helped Ruth 1:8-9/2:20; 4:13, (b) Naomi prayed for and helped Boaz 2:20/4:11, (c) Boaz prayed for and helped Ruth 2:12/3:9.

5) The Book of Ruth is of historical significance because it was read by the Jews during the Feast of the Pentecost or the “Giving of the Torah.”

Literary Significance

Ruth is celebrated in all kinds of famous poems. I will give only a sample.

One of the most famous epic poems is Dante’s “Divine Comedy” from the 14th century of Italy. Dante had a kind of vision in which he was taken on a tour of hell, purgatory, and heaven. Interestingly, he described multiple levels or terraces based upon one’s sins and achievements in life.

For example, as Dante entered Purgatory an angel wrote seven letters on his forehead to represent the seven deadly sins (pride, envy, anger, sloth, avarice, gluttony, and lust). As he made his way through each of the seven levels, a letter was erased from his forehead. Inhabitants of purgatory were assigned to a particular level based upon their sins, and they could move to higher realms based upon repentance and a time of purification.

According to Dante, Paradise was divided into various spheres or levels (the Moon, Mercury, and so on through Saturn). Individuals were assigned to each level based upon their virtues.

The highest heaven was called “Empyrean” (pronounced em-pie-ree-an), the rough equivalent of our Celestial Kingdom. In the passage below, Ruth, the gleaner maid, is described as sitting at Mary’s feet near the throne of God.

Stanza from: Dante’s
The Divine Comedy: Paradise
CANTO XXXII

Freely the sage, though wrapt in musings high,
Assum’d the teacher’s part, and mild began:
“The wound, that Mary clos’d, she open’d first,
Who sits so beautiful at Mary’s feet.
The third in order, underneath her, lo!
Rachel with Beatrice. Sarah next,
Judith, Rebecca, and the gleaner maid [Ruth],
Meek ancestress of him [David], who sang the songs
Of sore repentance in his sorrowful mood.
All, as I name them, down from deaf to leaf,
Are in gradation throned on the rose.
And from the seventh step, successively,
Adown the breathing tresses of the flow’r
Still doth the file of Hebrew dames proceed.
For these are a partition wall, whereby
The sacred stairs are sever’d, as the faith
In Christ divides them. On this part, where blooms
Each leaf in full maturity, are set
Such as in Christ, or ere he came, believ’d.
On th’ other, where an intersected space
Yet shows the semicircle void, abide
All they, who look’d to Christ already come.

Here is another poem about Ruth from another British poet. It would seem that the narrator of this poem was Boaz himself. Ruth is this poem seems to have a dark complexion.

Ruth
by Thomas Hood

She stood breast-high amid the corn,
Clasp'd by the golden light of morn,
Like the sweetheart of the sun,
Who many a glowing kiss had won.

On her cheek an autumn flush,
Deeply ripen'd;--such a blush
In the midst of brown was born,
Like red poppies grown with corn.

Round her eyes her tresses fell,
Which were blackest none could tell,
But long lashes veil'd a light,
That had else been all too bright.

And her hat, with shady brim,
Made her tressy forehead dim;
Thus she stood among the stooks,
Praising God with sweetest looks:--

Sure, I said, Heav'n did not mean,
Where I reap thou shouldst but glean,
Lay thy sheaf adown and come,
Share my harvest and my home.

In the following poem, John Keats describes Ruth as home sick and depressed among the alien corn. I don’t think she was at all. I think she was too committed to Naomi to be depressed. Now, maybe she was depressed when thinking about her lost husband. I would buy that.

Stanza from: Ode to a Nightingale by John Keats

Thou wast not born for death, immortal Bird!
No hungry generations tread thee down;
The voice I hear this passing night was heard
In ancient days by emperor and clown:
Perhaps the self-same song that found a path
Through the sad heart of Ruth, when, sick for home,
She stood in tears amid the alien corn;
The same that oft-times hath
Charm'd magic casements, opening on the foam
Of perilous seas, in faery lands forlorn.

Understanding the Bible is a key to understanding much poetry and literature. Therefore, always try to improve your Biblical understanding.

See clearly that in the symbolism of the story of Ruth we are ALL like Ruth.

*****

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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Hiatus

I have enjoyed blogging over the past several months, but it is time for me to take a break for a few of weeks. I have grading to do, and I have a son returning home from the Middle East. (Actually, he is now in Mississippi doing further military work, but he will be finished soon). I will get to hug him about May 18th. Shortly after, he is getting married in the temple. Family and job come before blogging.

Why do I blog? I love to write, and I have written many essays over the years. The essays posted so far are a mixture of new and old. I hope my descendants will have a chance to read these essays someday. If other people want to read the essays as well, then that is just fine. Also, I was greatly dismayed by the amount of prejudice I observed against Latter-day Saints during the Mitt Romney presidential campaign. I hope my blog makes a positive contribution, even if small, to clarifying aspects of the religion and breaking some of the stereotypes. My religion has opened the door to my thinking, NOT closed it.

I have called this site “Mormon Insights,” not because I have special insight, but because Mormonism does. Here is a small list of the “insights” I love the most.

1. Jesus is the Christ, the Messiah, through which all salvation takes place. This is the same Jesus of the New Testament, and there is no other.

2. ALL people are children of God, no matter the race, nationality, religion, creed, or ethnicity. There are no favorites.

3. Our life on this earth is a time of training necessary for life beyond. As such, we are not to be passive. Works matter, because we are here to learn.

4. The Atonement is infinite, and it is grace that opens the doors of heaven. We cannot return to God without an infinite amount of help, but help is freely available.

5. The plan of salvation is for ALL people, no matter when or where they have lived on earth. The amount of progression not obtained in this life can be overcome in the next. However, sin is dangerous because it slows, halts, or even reverses progression.

6. Righteous and authorized Apostles & Prophets lead the Church, just as in times of old. We believe what they teach, not because of entitlement, but because their fruits are good. They do not claim to be infallible. Instead, they are humble and inspirational.

7. The ministry of Jesus emphasized the operations of the Melchizedek priesthood, and it operates today. Jesus did not shut down the priesthood; he made it more necessary.

8. The Atonement and the Melchizedek priesthood opens the doors of the temple to ALL. The death and resurrection of Christ did not shut down the temple. Instead, the temple was made more necessary and more available.

9. Through the Melchizedek priesthood we can obtain the temple blessings of baptism for the dead, marriage for eternity, and the sealing of family members as an eternal unit. Families on earth have an extended purpose.

10. Everyone (or very nearly so) will be resurrected to some degree of glory. Yet, the greatest glory is the Celestial Kingdom in which God the Father resides. The doors of that kingdom are available to ALL, but each individual must walk through those doors, and some do not. In the Celestial Kingdom there is eternal progression.

Feel free to post comments on any essay; I will try to respond, even during the hiatus.

*****

Here is a short list of what I consider to be some of the best essays on this site:

1. Ramah & Cumorah

2. When the Church Struggles...

3. Did Cowdery Translate Some of the Book of Mormon?

4. Racism has No Place

5. Mahijah

6. Theosis

*****

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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Ramah & Cumorah:

A Linguistic Analysis of Related Meanings

I respect the Book of Mormon enough that I never take words or phrases for granted. If I do not understand something, then I see my confusion as another research opportunity. As I do my research, I try to be as thorough and as objective as I can. Even when I think I have solved my own questions, some part of my mind knows that my conclusions are tentative.

This essay will try to show that there is a possible relationship in the meanings of the words Ramah and Cumorah.

The Linguistics of Ramah

Consider the following little passage:

Ether 15:11
11 And it came to pass that the army of Coriantumr did pitch their tents by the hill Ramah; and it was that same hill where my father Mormon did hide up the records unto the Lord, which were sacred.

In this verse we learn that “Ramah” was the name used by the Jaredites for the hill called “Cumorah” by the Nephites. Almost instantly I would be asking myself, “Why Ramah?” “What does that word mean?” I would be looking the word up in the “LDS Bible Dictionary” and the Book of Mormon Reference Companion (BMRC).

The word “Ramah” is a real place-name that is used many times in the Old Testament (e.g., Joshua 18:25; 1 Samuel 19:18-23; Jeremiah 31:15) and once in the New Testament (Matthew 2:18). Nowhere in the King James Version is there any hint that Ramah means hill or high place (see Strong’s # 07414), even though it is obviously a Hebrew town, place, or location. Yet, we find a correct usage in the Book of Mormon: it refers to the “hill Ramah.”

It gets better. In the center of the Zoramite synagogue was a holy stand, high above the head from which a person could preach or pray (Alma 31: 13, 21). This pulpit was called a “Rameumptom.” Notice that the prefix “rame” appears to be a variant of “ramah.” It ends up that “ramah” as a Hebrew object-noun (Strong’s # 07414) means a “high place of illicit worship” or a place consecrated for idol worship. (Keep these definitions in mind as we discuss Cumorah later).

Now that the Book of Mormon has been supported, is our research over? No, we must keep seeking. Is it possible Joseph Smith knew these things? I doubt it. Did he even know Ramah was a word in the Bible? The answer is a conclusive “yes.” To discover the answer I must cite several passages:

Matthew 2:18
18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping [for] her children, and would not be comforted, because they are not.

This quotation is from Jeremiah. In the verse, “Rama” is a Greek transliteration of the Hebrew, as it is used in Jeremiah 31:15: “A voice was heard in Ramah, lamentation, and bitter weeping.” Joseph Smith must have compared the two verses and concluded that Rama as used in Matthew was missing an “h” at the end. Consequently, we read the following in the Joseph Smith Translation of the Bible:

JST Matthew 3:18 [chapter number is correct]
18 In Ramah there was a voice heard, lamentation, and weeping, and great mourning; Rachael weeping for the loss of her children, and would not be comforted because they were not.

The fact that he changed Rama to Ramah allows the following conclusions to be made: 1) Joseph Smith knew the word “Ramah.” 2) He possibly misunderstood Greek transliteration. 3) He cross-referenced New Testament with Old. 4) Although unlikely, perhaps he encountered a Hebrew translation of Ramah in a concordance or Bible reference.

If Joseph Smith wrote the Book of Mormon, then he was a great Bible scholar. However, Joseph Smith did not have the scholarly abilities or the time to perform all the feats often ascribed to him. Even so, at some point, he had studied the word “Ramah” enough to have a “prepared mind.” It has taken about 178 years of intensive scholarly research on the Book of Mormon to partially analyze what some suppose that Joseph Smith created in his mind at the age of twenty-three in impoverished circumstances, without formal education or vast libraries, in the 1820s of backwoods New York. However, the Book of Mormon was produced, it was impressive.

The Linguistics of Cumorah

Another term needing analysis is “Cumorah.” Here is a word with many controversies. For example, many faithful LDS scholars at BYU (such as Sidney Sperry) think there must have been two Hill Cumorahs. That is, they think the hill in New York named Cumorah was not the same Cumorah that figured so prominently in the Book of Mormon. They believe this because they think that Mesoamerica is the place where the Nephites and Lamanites lived, not New York. I cannot settle that battle, but I will write more on that issue later. Today, let’s just analyze the word “Cumorah.”

First of all, the word clearly has a Semitic origin. Why do I think so? Off the eastern coast of Southern Africa near Madagascar is a series of four islands called the Comoros. See maps here. One of the islands, Njazidja, has a city called Moroni!! Hundreds of years ago, Arabs settled these islands. Although the islands are now French territories, the people still speak Arabic as the dominant language. The people are now an Arab-African mix, practicing Islam. The words Comoros and Moroni are derivatives of Arabic words. “Comoros” is awfully close to “Cumorah.” Some non-LDS accuse Joseph Smith of stealing the names right off of maps. If so, why did Joseph Smith get the language origins right? There was nothing on the maps of his time that would tell him the words were Arabic in origin. Most African maps have words based in many other languages. Joseph Smith was awfully lucky to have picked two Arabic words off an African map, if that is what he did. Besides, how would he have access to a map of tiny little islands off the coast of Africa? Consider this: the town of Moroni was not made the capitol until 1876, and as a non-capitol probably did not appear on maps of Africa in the 1820s.

Some non-LDS critics argue that Comoros had an alternative spelling in the 19th century: Camoros. The issue of alternative spelling is raised because the first edition of the Book of Mormon (1830) spelled Cumorah as “Camorah.” Below is a facsimile of a page from the first edition:

Don’t be thrown off by the “Chapter III.” The passage using modern chapter/verse divisions is now Mormon 6: 1-5.

In the original handwritten manuscript of the Book of Mormon, Oliver Cowdery wrote the letter “u” in a manner that appeared like an “a” (see: P. Hoskinsson, 2004, “What's in a Name? ,” Journal of Book of Mormon Studies Volume: 13 Issue: 1, p. 158-160). Later, Oliver indicated that “Camorah” was a wrong spelling (Messenger and Advocate 1/10 [July 1835]: 158a). The spelling was corrected in the Kirkland 1837 Book of Mormon. Other Church publications also made the correction:

Times and Seasons, Vol. 2., #12. Nauvoo, Ill., April 15, 1841, p.379
By turning to the 529th and 530th pages of the book of Mormon you will read Mormon's account of the last great struggle of his people, as they were encamped round this hill Cumorah. (It is printed Camorah, which is an error.)

In any case, vowels in Semitic language are rather arbitrary. Words were written as consonants and readers had to supply the vowels based on their knowledge of the language and the textual context.

Paul Hoskisson, an LDS linguist, gives the following etymological analysis of the word Cumorah:

Paul Y. Hoskisson (2004)
What's in a Name? : The Name Cumorah
Journal of Book of Mormon Studies, Volume: 13 Issue: 1. p. 158–60 [brackets are in original]

There is a fairly common root in widely dispersed Semitic languages, kmr … .

… if kmr as the root is turned into an abstract noun using the vowel pattern pe’ullah, it would mean "priesthood." The other root for "priest" in Hebrew, khn, does form an abstract noun using this pattern, kehunnh, as in Exodus 40:15, Joshua 18:7, 1 Samuel 2:36, and Ezra 2:62. Linguistically, there are no difficulties in going from the analogous but hypothetical *kemurrh to Cumorah. But there is a better possibility. The segholate form … , melek, "king," forms the abstract noun melkh, meaning "kingship." This Hebrew noun pattern would yield kemrh, [kemôrah] a form that would pose no great linguistic problems in explaining Cumorah. The question still remains, though, why would a place known for destruction be called "Hill [of the unacceptable] Priesthood"? The fact that Mormon buried most of the plates in the hill does not explain "priesthood" either. Nevertheless, linguistically, "[Unacceptable] Priesthood Hill" is possible.

What fascinates me is that Hoskisson seems to be unaware that Ramah can mean “high place of illicit worship.” On his own, he relates Cumorah to “illicit priesthood hill.” If these meanings are correct, then we might conclude that the Nephite name for the hill was based on the original meaning given to the hill by the Jaredites, who called it Ramah! Joseph Smith never would never known any of these linguistic details.

*****

Is this analysis simply peering into linguistic clouds and seeing imaginary “hills,” or was something extraordinary happening in the production of the Book of Mormon? (See my essay: The Danger of Preconceived Truths). I will leave it to the reader to answer that question, but I would love feedback – pro or con.

All fancy linguistics aside, the only true importance of the Book of Mormon is its religious meaning. This is the lesson to forget not.

*****

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 Danger of Preconceived Truths

Apologetics is the field that specializes in the academic defense and support of the gospel. Many LDS blogs write on such themes. Yet, there are inherent pitfalls to such writing that are based in the following scientific principle: “Preconceived truths always can be supported by poor scholarship.”

We LDS are sometimes susceptible to that principle. For example, in the effort to find external “scientific” or “documentary” support for the Book of Mormon there is the temptation to cling to any piece of trivia that attests to the Book’s truthfulness. Yes, the Book is doctrinally true, but that does NOT make true every claim that supports it. It is very possible to come to the correct conclusion using the wrong “scientific” evidence. We should NOT build Church houses on evidentiary sand.

By the way, the “preconception” principle italicized above applies just as well to those biased “scholars” who start with the premise that the Book of Mormon is false. One can always string together misleading evidence that supports that position as well. This practice is very popular on the Internet.

Our testimonies have to be strong enough to take a few punches. We need to remember why the Book of Mormon is true: 1) It brings people to Christ; 2) It teaches living gospel principles; 3) It causes us to search the scriptures; 4) It opens the doors to the Church of Christ; and 5) It is confirmed by the Holy Ghost.

Not one of the five points above is scientific in the normal sense. In other words, nothing in the paragraph above could be published in a scientific journal. Religious truths are often independent of scientific ones. For some reason “faith” is an essential ingredient of religion, but the purpose of science is to replace faith with the three “E’s”: empiricism, experiment, and evaluation – that is, observation, control, and logical conclusion.

Understanding these things helps us to understand the nature of our testimony, but also helps us explain our religion better. Our religion is true because it teaches spiritual truths, not because it teaches “scientific” ones.

Thus, I am somewhat skeptical whenever someone hypothesizes that Book of Mormon peoples lived in Mesoamerica, or that Polynesian peoples are Lamanites, or that the Book of Abraham is a direct translation of Facsimiles #1 and #2. None of these claims matter in a religious or spiritual sense, and science is probably going to shoot most of them down.

The above assertions are NOT meant to suggest that the search for internal evidences in the Book of Mormon is a fruitless activity. On the contrary, I have profited considerably by trying to be a “scholar” of the scriptures. What I am saying, though, is that a healthy dose of skepticism is essential even when one likes the conclusion of some apologetic argument. Latter-day Saints are fully capable of making invalid arguments. I wonder how many I have made in my now 70 essays so far.

*****

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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T.C.D. Howell: Mormon Battalion Soldier

When I think of hardships I think of TCD Howell, who was one of my tough pioneer ancestors.

He was born in Tennessee in 1814. In 1835 he married Sarah Stuart in Gibson, Tennessee. They were both about 20 to 21 years old at the time. Over about the next seven years they had three sons: Jason, Henry, and my ancestor William Jasper.

In December of 1843 Elder Zachariah Wilson taught the Howells about Mormonism. They were golden contacts because they got baptized after hearing just one sermon.

After about a year in the Church, TCD Howell took a trip to Nauvoo in the fall of 1844. He liked the place and decided to move the family there in the April of 1845. This took a lot of courage. Joseph Smith had just been killed, and mobs were threatening. In fact, in the outer areas of Nauvoo a number of homes recently had been burned to the ground. The Mormons had been told to leave.

In Nauvoo the Howells lived on the now famous Parley Street. This is the street that has the Mississippi River at one end (with the Exodus monument) and the Pioneer Cemetery at the other end. They lived there for one year and one month, because in May of 1846 they were forced to leave and go to Iowa.

At Mt. Pisgah, Iowa, TCD and his family met up with Brigham Young. TCD was asked by President Young to sign-up with the Mormon Battalion to fight in the Mexican-American war. He enlisted for one-year on July 16th of 1846, but it would be two years before he saw his family again. Imagine leaving your young family and children in the wilderness of Iowa!!

The Battalion marched from Council Bluffs, Iowa to Fort Leavenworth, Kansas. They marched from there to Santa Fe, New Mexico, and then to Tucson, Arizona. On January 29, 1847 the Battalion arrived in San Diego, California. They marched to Los Angeles and were mustered out of the Army on July 16th, 1847, exactly one year later.

Now released from the Army, about 200 LDS men, including TCD marched to northern California, actually Sutter’s Fort (Sacramento). Some say it was these Mormon men who first discovered Gold. In any case, gold was discovered about this time and the famous California Gold Rush was on.

A bunch of the men must have stayed with the Gold Rush, but not TCD. About 20 men, including TCD, marched to Fort Hall, Idaho, then to the Malad Valley, and then to the Salt Lake valley. They arrived in Salt Lake in November of 1847. Brigham Young had arrived there only about 3 to 4 months earlier.

TCD was asked to stay to help build up the site and to assist in planting the spring crop. It was winter and there was no point to traveling any further. TCD stayed with the prominent Joseph Stacy Murdock, who had arrived in September.

With the summer harvest of 1848 about over, TCD headed back east (finally) to look for his wife and three sons. He began this search on September 7th, 1848. He knew nothing about where they might be, except where he had left them – Mt. Pisgah or thereabouts.

As he traveled east on the Mormon trail he asked everyone whether they had seen Sarah and his children. Finally, he met up with a Seth Rigby who thought they were in Council Bluffs, Iowa. He made a mad dash.

In the winter of 1848 TCD found his family just where Seth Rigby said they would be. Brigham Young told TCD that his family would be provided for. TCD found them in a fairly nice log cabin with a bark roof. Good provisions in those days. It must have been a most joyous reunion. Eventually, they would move to Clifton, Idaho. One thing led to another and I was born in six generations (counting TCD as the first generation):

TCD Howell → William Jasper Howell → Mary Elvira Howell (Henderson) → E. Henderson (Hart) → J. Hart (Faux) → S.Faux.

(I wish I could write more about Sarah. All of her adult life she smoked a corn-cobbed pipe. She usually sneaked a smoke behind the barn. I love her for it somehow.)

*****

TCD wrote the following letter from Pigeon, Iowa (about 15 miles north of Council Bluffs) to his brother Jethro, who I believe was living in Tennessee. You can tell from the letter that TCD really wanted Jethro to investigate the Church. About one year from the date of this letter TCD and his family would get in a wagon and head for Utah.

Little Pidgeon [Boomer Township], Pottawattamie County, Iowa
April 27, 1851

Dear Brother;

This morning I take the opportunity of dropping you a few lines, Yours of the 25th March came to hand last Sunday, which gave us much satisfaction to hear that you were all well and doing well, but it would give me more satisfaction to hear that you was coming and was going to Zion with me this spring. I do not know whether I shall leave for the West this spring or not. I have not sold out yet-and if I do sell out I can leave in a week, and if I do I will write you and let you know.

I tell you I am westward bound, for the word is, "lo-the Bride Groom cometh, go ye out to meet him!" Myself and my family are all well, and I pray that these lines may find you and yours enjoying the same blessing. I want to see you all very bad but not bad enough to make me quit the church and "Kingdom of God," where I can get light and knowledge of things pertaining to the Kingdom. I see you say come back and live neighbor to you. I tell you, if I was to come back there to live again where I could not get any intelligence only under a wildering Priesthood, I should be like a fish on dry land. I am to living very well at present. I have a good house and home and plenty of land to work of my own and a good wagon and team of oxen. I have plenty of cows to give me milk and butter. My boys are now large enough to help me considerable. They can plow and drive teams and do most anything about a farm. I have made about $40.00 in the last two months. I shall commence plowing for corn in a few days. I 'low to put in a good crop of corn and if I should go on West I can sell it as it stands in the field.

I see you say you do not know why a person cannot live a Christian life there as well as here. Well, I will tell you they can but they cannot live a Saint there as they can here or in the mountains, and you say-"Why?" The cause is this-I cannot live by every word that proceeds out of the mouth of the Lord and live there, for there I could not get it and here I can.

You might say, "The Bible would tell me." I do not deny that, for the Bible tells me that they that lived in that day had a God that could and would give revelations. So, I believe in the same God giving and will give revelations in this day. The commandments in that day and to that people do not concern me in this day. I must live by the commandments that are given in these days and I will say this much, those that will look after those commandments and do not look for any in these days will fall short of salvation while in the Probation.

I tell you, God has set up his Kingdom for the last time and He is going to cut his work short in righteousness. And I want you from the time you get this letter to commence and try to find out the Latter-day work and what God intends to do in these last days, for I tell you the Prophets speak of many things that are to come to pass in the last days. If you want to get wisdom from a Saint, just invite him to your house and ask him and he will tell you.

There is a man gone to them parts to proclaim the gospel; just call on him. He is by the name of Berrier.(?)

Jethro, look out for yourself for God's sake and for your own sake and for your children's sake. I ask you these questions and do demand them of you in the name of Jesus Christ.

Now, I will say one thing and you shall find it to be true either in time or in Eternity and that is this,--You will say if I had followed my Brother Thomas Charles's councils I should have been better off. Now you may take this as a Prophesy if you like,--for I have the testimony of Jesus and that is the spirit of Prophecy. I would to God that you would quit trying to get this world's goods; "For what will it profit a man, if he gains the whole world and loses his soul."

I would that you could be here a little while to see the Saints flocking in by hundreds and by thousands from all parts of the globe, going on west to that place where God has appointed to build Him a house; even in the tops of the mountains in the last days. Micah 4:1-Isaiah 2:2-3.

Now I want you to come and go with me and help me do the work that is involved upon me to do, that you may have the glory also. I would like for you to take the paper that is published here in Kanesville by one of the Twelve, Orson Hyde. It is called, "The Frontier Guardian." It will teach you things you never heard of before. If you want it and will let me know, I will start it to you. It costs $1.00 per year. It comes out every two weeks.

-- T. C. D. Howell

P.S. This morning is the 29th of April. I have undone my letter to write another line. I never saw such a storm as this morning in my life. Everything is white with snow and snowing very fast. Give my respects to Caleb and Robert and family and also Hallamons. Tell them what I have told to you is to them also and to all good and honest people.

My dear Brothers what I have said to you is truth and I am resolved to go on my way rejoicing. Please read the inside sheet.

2 Ps's: Now I will give you the prices of many articles here. Corn is worth 20 cents per bushel; wheat $1.25 per bushel, bacon from 7 cents to 8 cents per pound; flour from $3.50 to $4.00 per cwt. Horses from $40.00 to $75.00. Oxen from $35.00 to $50.00 and $60.00 per yoke. Hogs are very high. You did not state who you sold Philis to. I want to know. I want you to write and keep writing, and another thing, I do not want you to send me white paper to read. I want lengthy letters and them that contains a great deal of matter. Where is John Pearce. What is he doing?

Give my love to Mr. Cavenys and lady, and to Mr. Tyson and Mrs. Tyson and to all the old friends. Tell them I am on the way to Zion. Seeking that Kingdom that is not made with hands. Eternal in Heavens. (So turn and read).

Jason says he wants to see his Uncles Jethro, Caleb and Robert very bad-to see if they look like Pop. Henry says he can beat his Uncle Jethro reading and writing. I will send you a lock of my hair to see if it has altered from its color since I left there. I want you to do the same in return to me.

Sally says farewell to you all. Matilda Park says, "Tell the friends she is bound for the Salt Lake Valley this spring and expects to start on the 10th day of May. I see you wrote that you was my Brother until Death. Now I will tell you, you are my brother long after death.

This is all at present. Tell Tom the old bald headed Negro I want to see him worse than anybody. Tell him if he is getting weak in the knees, just get some buzzard's grease and rub on them and that will make them limber.

-- Thomas C. D. Howell

*****

I cannot tell you whether Jethro ever joined the Church. I doubt it. I would bet Jethro was irritated when TCD told him to stop seeking the “world’s goods.” If I was him, then I probably would have snapped back: “Judge not brother.” But, maybe Jethro was not as rebellious as 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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The Christ-centered Book of Mormon:

An Amplification on the Atonement

Attacks on the Book of Mormon are plentiful here on the Internet. One can read complaints about Joseph Smith’s translations methods. One can read complaints that it is a Book (like the Koran) associated with an Angel. One can read complaints that there is no strong archeology to back up its geography – and the list goes on. But, please note, it is much more seldom that one reads complaints about the ACTUAL theological teachings of the Book of Mormon. Why?

Christ is at the center of the Book of Mormon. The Book is a testament of the divinity of Christ as the creator of the world, as the earthly Messiah, as the Savior providing an atoning sacrifice, as the conqueror of death by physical resurrection, and as a comforter providing grace, relief and an enabling power. The key teachings of the New Testament are reaffirmed, clarified, and supplemented.

Readers of the Book should not be distracted by “red herrings.” Instead, a reader should focus on the question: “Does the Book of Mormon contain teachings that bring me closer to God?”

In August of 2003, R. Dennis Potter of Utah Valley State College presented a paper to the Sunstone Theological Symposium entitled, “Liberation theology in the Book of Mormon.” In the paper he wrote these brilliant words:

For Latter-day Saints, the Book of Mormon should not be a mere historical record that could be confirmed or disconfirmed by archeological, linguistic, or genetic evidence. Nor is it an inspired fictional story. It should be a sacrament that points beyond itself to the divine. That is, God reveals himself in the book. To test it as a historical document, to treat it as a mere fiction, or to read it as a proof text for a dogmatic theology is profane. We shouldn’t [superficially] read the book. We must live and breathe it. Only in this way will the text transform a fallen world and not merely describe its condemnation.

Potter’s statement above could be supplemented with the following:

Book of Mormon Reference Companion, D. L. Largey, Ed., p. 131
It is an important tenet of the Church of Jesus Christ of Latter-day Saints that personal discovery of the truthfulness of the Book of Mormon comes through divine special revelation, that the book came forth by revelation, and its divine origin can only ultimately be confirmed by revelation to sincere readers.

I read scriptures, not so much for historical lessons, but to improve my life and to understand doctrine. For example, when I read about Jonah and the “whale,” I am NOT concerned about whether Jonah was REALLY swallowed for three days, but I am concerned about how the story prefigures the essential elements of the resurrection of Christ – a very serious event. Jesus was “swallowed” by a tomb for three days before rising again.

The theological relevance of the Book of Mormon can be illustrated by its many teachings on Christ’s atonement. I will provide a sample of quotations (some very long) from the Book of Mormon with brief commentary. As you read these Book of Mormon passages look for the doctrines of resurrection, redemption, and relief – the three “Rs.” (For an explanation of the three Rs, see my essay entitled: The Enabling Power).

*****

The following quotation is from king Benjamin during his famous farewell address to the Nephites and Mulekites. The families of the land gathered around him at the temple, and in the manner of the Festival of Tabernacles, they burnt sacrifices, and pitched their tents. Benjamin spoke to the people from a raised platform or tower. Then, partway through his speech, he said, “the things [I am about to] tell you are made known unto me by an angel from God” (Mosiah 3: 2). Among such teachings were the following:

Mosiah 3: 8-11
8 And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary.
9 And lo, he cometh unto his own, that salvation might come unto the children of men even through faith on his name; and even after all this they shall consider him a man, and say that he hath a devil, and shall scourge him, and shall crucify him.
10 And he shall rise the third day from the dead; and behold, he standeth to judge the world; and behold, all these things are done that a righteous judgment might come upon the children of men.
11 For behold, and also his blood atoneth for the sins of those who have fallen by the transgression of Adam, who have died not knowing the will of God concerning them, or who have ignorantly sinned.

Notice the specificity of the prophecy. The Son of God will be named Jesus Christ and his mother will be Mary. He shall be scourged and crucified. He shall rise on the third day and ultimately make a righteous judgment upon humankind. Significantly, verse 11 tells us that the atonement is also for all those who have died without ever knowing Christ or who had limited understanding. (Latter-day Saints have a good understanding of how that process takes place).

*****

The following verses were prompted by king Benjamin’s sermon (a portion of which was cited above):

Helaman 5: 9-12 [emphasis mine]
9 O remember, remember, my sons, the words which king Benjamin spake unto his people; yea, remember that there is no other way nor means whereby man can be saved, only through the atoning blood of Jesus Christ, who shall come … to redeem the world.
10 And remember also the words which Amulek spake unto Zeezrom, in the city of Ammonihah; for he said unto him that the Lord surely should come to redeem his people, but that he should not come to redeem them in their sins, but to redeem them from their sins.
11 And he hath power given unto him from the Father to redeem them from their sins because of repentance; therefore he hath sent his angels to declare the tidings of the conditions of repentance, which bringeth unto the power of the Redeemer, unto the salvation of their souls.
12 And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall.

Verse 10 above is easily missed. Notice that Christ redeems individuals from their sins NOT in their sins. Christ invites individuals to turn their lives around with His help. He does NOT invite them to continue in sin. The full power of the atonement is invoked by repentance and a continuing desire for righteousness.

Verse 12 is suggestive of the enabling power. Repentance and good works are essential, but we cannot ride the “mighty winds” and “mighty storms” on our own. Christ is the essential foundation that ensures our safety. He is our grace.

*****

The following verses written by Jacob, the brother of Nephi, speak to the need for an infinite atonement:

2 Nephi 9: 6-7, 26 [emphasis mine]
6 For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord.
7 Wherefore, it must needs be an infinite atonement--save it should be an infinite atonement this corruption could not put on incorruption. Wherefore, the first judgment which came upon man must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more. …

26 For the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel.

Verse 6 reminds us that death is part of the great merciful plan of the Creator. But, death came as a result of the fall of Adam, and the fall cut off humanity from the presence of the Lord. The resurrection erases the effects of the fall and death. Verse 7 teaches in order for a corruptible body to be incorruptible, there must be infinite atonement.

Then, importantly, much like Mosiah 3:11 cited above, verse 26 teaches that the infinite atonement meets the demands of justice even for those “who have not the law given to them.” LDS doctrine has never conceptualized sending those who have died without Christ or his ordinances to an everlasting torment (hell). Such a false doctrine would cast most people on earth permanently away from God. God’s plan is one of success NOT failure. The infinite atonement redeems ALL of humanity, and this teaching invokes the themes of the modern LDS temple.

*****

The following verses capture the LDS doctrine of grace. The Book of Mormon Reference Companion (D. L. Largey, Editor, p. 682) described verse 8 below as “the principal revelation of God to man.”

2 Nephi 2: 7-8
7 Behold, he [the Messiah] 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.
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.

The sacrifice of the Messiah relieves the burden of sin from those with a broken heart and contrite spirit. It is the merits, mercy, and grace of the Messiah that opens the passageways of immortality and heaven to the rest of humanity.

*****

The following comes from the prophet Abinadi, who was reacting to Isaiah 53. The Book of Mormon Reference Companion (D. L. Largey, Editor, p. 573) described Mosiah 15 as “one of the most important statements about the atonement of Christ ever uttered.” Keep in mind that this is a prophecy prior to the time of Christ’s ministry. Below is a slightly condensed version:

Mosiah Chapter 15 [condensed; emphasis mine]
1 AND now Abinadi said unto them: I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people.
2 And because he dwelleth in flesh he shall be called the Son of God, …
5 And thus the flesh becoming … the Son … suffereth temptation, and yieldeth not to the temptation, but suffereth himself to be mocked, and scourged, and cast out, and disowned by his people.
6 And after all this, after working many mighty miracles among the children of men, he shall be led, yea, even as Isaiah said, as a sheep before the shearer… . [cf. Isa. 53:7]
7 Yea, even so he shall be led, crucified, and slain… .
8 And thus God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men— [The powerful metaphor “bands of death,” used four times in this chapter, is not found in the Bible, but it was commonly used in early American revival language. See, for example, Rev. C. H. Spurgeon, “Looking unto Jesus,” May 23, 1858; Rev. George Whitefield, “The Resurrection of Lazarus,” mid-1700s. See also: Mosiah 16:7; Alma 4:14, 5:7-10, 7:12, 11:41, and 22:14.]
9 Having ascended into heaven, … being filled with compassion towards the children of men; standing betwixt them and justice; having broken the bands of death, taken upon himself their iniquity and their transgressions, having redeemed them, and satisfied the demands of justice.
10 … Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed. And now what say ye? And who shall be his seed?
11 Behold … whosoever has heard the words of the prophets, … concerning the coming of the Lord--I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God.
12 For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. And now, are they not his seed?
13 Yea, and are not the prophets, every one that has opened his mouth to prophesy, that has not fallen into transgression, I mean all the holy prophets ever since the world began? I say unto you that they are his seed.
14 And these are they who have published peace, who have brought good tidings of good, who have published salvation; and said unto Zion: Thy God reigneth! [cf. Isa. 52:7]
15 And O how beautiful upon the mountains were their feet! [cf. Isa. 52:7]
16 And again, how beautiful upon the mountains are the feet of those that are still publishing peace! [cf. Isa. 52:7]
17 And again, how beautiful upon the mountains are the feet of those who shall hereafter publish peace, yea, from this time henceforth and forever! [cf. Isa. 52:7]
18 And behold, I say unto you, this is not all. For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people; [cf. Isa. 52:7]
19 For were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world, I say unto you, were it not for this, all mankind must have perished.
20 But behold, the bands of death shall be broken, and the Son reigneth, and hath power over the dead; therefore, he bringeth to pass the resurrection of the dead.
21 And there cometh a resurrection, even a first resurrection; yea, even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ--for so shall he be called.
22 And now, the resurrection of all the prophets, and all those that have believed in their words, or all those that have kept the commandments of God, shall come forth in the first resurrection; therefore, they are the first resurrection.
23 They are raised to dwell with God who has redeemed them; thus they have eternal life through Christ, who has broken the bands of death.
24 And these are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them. And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord.
25 And little children also have eternal life.
26 But behold, and fear, and tremble before God, for ye ought to tremble; for the Lord redeemeth none such that rebel against him and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection.
27 Therefore ought ye not to tremble? For salvation cometh to none such; for the Lord hath redeemed none such; yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim.
28 And now I say unto you that the time shall come that the salvation of the Lord shall be declared to every nation, kindred, tongue, and people.
29 Yea, Lord, thy watchmen shall lift up their voice; with the voice together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion. [cf. Isa. 52:8]
30 Break forth into joy, sing together, ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem. [cf. Isa. 52:9]
31 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 our God. [cf. Isa. 52:10]

This chapter really stands by itself without much need for commentary. It is the Son of God dwelling in the flesh that provides the atonement. Abinadi refers to the Son as “God himself.” He shall be crucified and slain, but shall break the bands of death through resurrection.

Verse 11 indicates that the full beneficiaries of the atonement will be those who hearken (sincerely listen), believe in the redemption, and look forward to (or desire) a remission of sin.

Verse 19 teaches that the atonement was planned before the existence of the world. The fall of Adam was no accident.

Verse 22 says that the first resurrection applies to the prophets and all those who have lived the commandments. Such a concept does not imply perfection in this life. The first resurrection can apply also (v. 24) to all those who died before Christ, who were ignorant of Christ, or even little children who died prematurely (v. 25).

Those who rebel against God will not be fully redeemed (v. 26), although they will be resurrected at a later time than the righteous.

*****

The last verse to be discussed comes from words of Alma given to the people of Gideon:

Alma 7: 9-14 [emphasis mine]
9 But behold, the Spirit hath said this much unto me, saying: Cry unto this people, saying--Repent ye, and prepare the way of the Lord, and walk in his paths, which are straight; for behold, the kingdom of heaven is at hand, and the Son of God cometh upon the face of the earth.
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.
14 Now I say unto you that ye must repent, and be born again; for the Spirit saith if ye are not born again ye cannot inherit the kingdom of heaven; therefore come and be baptized unto repentance, that ye may be washed from your sins, that ye may have faith on the Lamb of God, who taketh away the sins of the world, who is mighty to save and to cleanse from all unrighteousness.

Among the key ideas are the following: 1) the Son of God will come to earth and be born of Mary in the area of Jerusalem; 2) he will suffer all kinds of afflictions; 3) he will relieve the pains and sicknesses of his followers; 4) he will loose the bands of death; 5) he will blot out transgressions; and 6) he will provide cleansing ordinances.

*****

It is intended that these Book of Mormon verses provide a sense of the depth of coverage on the atonement – and how the Book of Mormon gives details not available in the Bible. I am NOT suggesting the Bible is anything less than critical to the topic of atonement. However, the Book of Mormon fills a number of gaps, and amplifies what the Bible has to say.

My essays are NOT a substitute for reading the Book of Mormon. An understanding of the theological depth of the Book of Mormon is obtained only by reading the book itself.

Sacred writings always have critics. Questions should be raised about the Book of Mormon, and scholars of all religious persuasions should analyze them in depth. But, it is pointless to tell Mormons that the Book of Mormon should not be relevant in a 21st century church.

The teachings of The Church of Jesus Christ of Latter-day Saints (LDS) are NOT traditional Christianity, if “traditional” means exclusive belief in the Bible as scripture. However, one cannot read the Book of Mormon and then fairly conclude that Mormons worship a Jesus-like personage that is distinct from the personage taught in the Bible. The personage of Jesus as described in the New Testament is the only center of concern in 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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*****
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Do Mormons Worship Jesus?

The Centrality of God the Father & Jesus Christ

Psalms 18:1 – 3
1 … I will love thee, O LORD [JEHOVAH / JESUS], my strength.
2 The LORD [is] my rock, and my fortress, and my deliverer;
my God, my strength, in whom I will trust; my buckler,
and the horn of my salvation, [and] my high tower.
3 I will call upon the LORD, who is worthy to be praised:
so shall I be saved from mine enemies.

Preface: Why would we even question to whom the Latter-day Saints give their worship? The question arises in part because the LDS believe in a Godhead with three distinct personages: God the Father (sometimes equated with the Hebrew term “Elohim”), Jesus Christ (sometimes equated with the Hebrew term “Jehovah” or “Yahweh”), and the Holy Ghost. These beings are not unified as to substance and individuality, but they are unified in all other ways. Jesus even can assume all the titles of God the Father, and may be called God and Father. However, is it possible that we (the LDS) direct our worship to God the Father, excluding his Son, Jesus?

The official Church magazine, the Ensign, in the March 2008 issue devoted its entire text to the theology of Christ. The answer to the question is clear, and it is pervasive throughout the text. Here are some sample quotations [emphasis mine]:

“Who is Jesus Christ?” by President Boyd K. Packer
“Humbly I lay claim upon the Atonement of Christ. I find no shame in kneeling down in worship of our Father and His Son. For agency is mine, and this I choose to do!”
(See: March 2008 Ensign, p. 19).

“We testify of Christ" by President Gordon B. Hinckley
“He [Jesus] is the central focus of our worship. He is the Son of the living God, the Firstborn of the Father, the Only Begotten in the flesh.” (See: March 2008 Ensign, p. 7).

“He lives: The Testimony of Latter-day Prophets” by President Heber J. Grant
“Jesus Christ is literally the Son of God, the Only Begotten in the flesh. He is our Redeemer, and we worship him.” (See also: March 2008 Ensign, p. 10).

“The Living Christ: The Testimony of the Apostles”
“We testify that He will someday return to earth. “And the glory of the Lord shall be revealed, and all flesh shall see it together” (Isaiah 40:5). He will rule as King of Kings and reign as Lord of Lords, and every knee shall bend and every tongue shall speak in worship before Him.” (See also: March 2008 Ensign, p. 47).

Please do not misunderstand. The Latter-day Saints did not need a March 2008 magazine to clarify their object of worship. The object of worship has been clear in this LDS Church since its founding in 1830.

*****The Confusion*****

In LDS scripture there are several passages that suggest we worship the Father in the name of Christ. For example [emphasis mine],

2 Nephi 25:16
16 … that day shall come that they shall believe in Christ, and worship the Father in his name, with pure hearts and clean hands … .

Jacob 4:5
5 Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name. And for this intent we keep the law of Moses, …which is a similitude of God and his Only Begotten Son.

D&C 20:29
29 And we know that all men must repent and believe on the name of Jesus Christ, and worship the Father in his name, and endure in faith on his name to the end, or they cannot be saved in the kingdom of God.

D&C 59:5
5 ,,, Thou shalt love the Lord thy God with all thy heart, with all thy might, mind, and strength; and in the name of Jesus Christ thou shalt serve him.

D&C 93:19
19 I give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness.

The passages quoted above actually are not very confusing. However, Elder Bruce R. McConkie stirred up the dust and made some wonder. The following statement was NOT made in General Conference, and I regard it as his opinion only.

Bruce R. McConkie BYU Devotional, March 2, 1982
1. We worship the Father and him only and no one else.

We do not worship the Son, and we do not worship the Holy Ghost. I know perfectly well what the scriptures say about worshipping Christ and Jehovah, but they are speaking in an entirely different sense--the sense of standing in awe and being reverentially grateful to him who has redeemed us. Worship in the true and saving sense is reserved for God the first, the Creator.

He does follow this unique statement with the following:

2. We love and serve both the Father and the Son.

In some technical sense, Elder McConkie may be correct. God is at the top of the Godhead. However, I am just a mere mortal and it is hard for me partial out my reverence within the Godhead. Fortunately, there is much counter evidence from both scripture and General Conference talks to suggest Christ should be worshipped as well. In fact, he often contradicted himself, or at least used less precise language. It is easy to find writings where Elder McConkie suggests we LDS do in fact worship Christ.

Take, for example, the following which I think is true:

Bruce R. McConkie, Mormon Doctrine, p.848 WORSHIP [emphasis mine]
The Father and the Son are the objects of all true worship. "Thou shalt worship the Lord thy God, and him only shalt thou serve." (Matt. 4:10; Luke 4:8; Ex. 34:14; Mosiah 18:25; D. & C. 20:17-19.) No one can worship the Father without also worshiping the Son. "All men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him." (John 5:23.) It is proper to worship the Father, in the name of the Son, and also to worship the Son. "Believe in Christ, and deny him not; and Christ is the Holy One of Israel; wherefore ye must bow down before him, and worship him with all your might, mind, and strength, and your whole soul; and if ye do this ye shall in nowise be cast out." (2 Ne. 25:16, 29.)

I just do not buy into the notion that there are two forms of worship: a “Worship(1)” reserved for the Father and a “Worship(2)” a lower form of worship, for the Savior. To what extent is our awe and reverence of Jesus NOT worship? What is worship? I define the term as the following: “Recognizing somebody as divine and showing respect by making acts of devotion.”

I am just a mere mortal. While I can imagine the Father and the Son as distinct personages, I cannot distinguish them much further. How does one distinguish personages that are ONE in purpose? My mind is far too limited to engage in fractionating the Godhead much beyond making them separate personages. True, members of the Godhead have separate functions: we pray to the Father; Jesus is the mediator; and the Holy Ghost provides guidance.

Consider the following scriptural passages in the context of the above questions. They strongly indicate how we worship Christ [emphasis mine]:

2 Nephi 25:29
29 And now behold, I say unto you that the right way is to believe in Christ, and deny him not; and Christ is the Holy One of Israel; wherefore ye must bow down before him, and worship him with all your might, mind, and strength, and your whole soul; and if ye do this ye shall in nowise be cast out.

1 Nephi 11:24
24 And after he had said these 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.

3 Nephi 11:17
17 Hosanna! Blessed be the name of the Most High God! And they did fall down at the feet of Jesus, and did worship him.

3 Nephi 17:10
10 And they did all, both they who had been healed and they who were whole, bow down at his feet, and did worship him; and as many as could come for the multitude did kiss his feet, insomuch that they did bathe his feet with their tears.

D&C 76:20-23
20 And we beheld the glory of the Son, on the right hand of the Father, and received of his fulness;
21 And saw the holy angels, and them who are sanctified before his throne, worshiping God, and the Lamb, who worship him forever and ever.
22 And now, after the many testimonies which have been given of him, this is the testimony, last of all which we give of him: That he lives!
23 For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father--

Consider the following General Conference passages in the context of the above controversies. They strongly indicate how we worship Christ [emphasis mine]:

G. B. Hinckley, “What Are People Asking about Us?” Ensign, Nov. 1998, 70
Are we Christians? Of course we are Christians. We believe in Christ. We worship Christ. We take upon ourselves in solemn covenant His holy name. The Church to which we belong carries His name. He is our Lord, our Savior, our Redeemer through whom came the great Atonement with salvation and eternal life.

Proclamation of the First Presidency and the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints (April 6, 1980) [emphasis mine]
We call upon all men and women to forsake evil and turn to God; to work together to build that brotherhood which must be recognized when we truly come to know that God is our Father and we are his children; and to worship him and his Son, the Lord Jesus Christ, the Savior of mankind. In the authority of the Holy Priesthood in us vested, we bless the seekers of truth wherever they may be and invoke the favor of the Almighty upon all men and nations whose God is the Lord, in the name of Jesus Christ, amen [CR, Apr. 1980, pp. 75-77; see also Ensign 10 (May 1980): 51-53].

Consider the following authoritative book passages in the context of the above controversies. They strongly indicate how we worship Christ:

Dallin H. Oaks, Pure in Heart, p.126 - 127 [emphasis mine]
We worship God the Father, the great Elohim. Though there be "gods many, and lords many" (1 Corinthians 8:5), his position is unique. He is the Father of our spirits, the creator of all things, and the author of our salvation. God taught Moses: "Mine Only Begotten is and shall be the Savior, for he is full of grace and truth; but there is no God beside me" (Moses 1:6). As the object of our worship, God the Eternal Father "stands supreme and alone." ("Only One God to Worship," Improvement Era [April, 1912], 15:483--85; also in Messages of the First Presidency, ed. James R. Clark [Salt Lake City: Bookcraft, 1970], 4:27071. See D&C 20:17-19.) The Apostle Paul declared: "To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him" (1 Corinthians 8:6).

We also worship the Lord Jesus Christ, the Son of God, the Great Jehovah, the Holy One of Israel (see Bruce R. McConkie, The Promised Messiah [Salt Lake City: Deseret Book Co., 1978], pp. 562-66). At the direction of God the Father, the Son accomplished the work of creation, spoke with the prophets, and completed the glorious work of redemption. We worship him as our Savior and our Redeemer. The scriptures sometimes refer to him as the Father, because when we have claimed the benefit of his atoning sacrifice by obedience to the laws and ordinances of the gospel and he has redeemed us from our sins, we become his spiritually begotten sons and daughters (Mosiah 5:7-8; 15:1012).

Encyclopedia of Mormonism, Vol.2, GOD THE FATHER [emphasis mine]
GOD THE FATHER. The combination of the title "God" and the appellative "Father" specifies the Father of Jesus Christ and of all spirits. Latter-day Saints worship God the Father and Jesus Christ and pray to the Father in the name of Christ as directed by the Lord (D&C 88:64).

Encyclopedia of Mormonism, Vol.2, JESUS CHRIST [emphasis mine]
Latter-day Saints center their worship in, and direct their prayers to, God the Eternal Father. This, as with all things--sermons, testimonies, prayers, and sacraments or ordinances--they do in the name of Jesus Christ (2 Ne. 25:16; Jacob 4:4-5; 3 Ne. 18:19; D&C 20:29; Moses 5:8). The Saints also worship Christ the Son as they acknowledge him as the source of truth and redemption, as the light and life of the world, as the way to the Father (John 14:6; 2 Ne. 25:29; 3 Ne. 11:11).

It is pointless and most confusing for Latter-day Saints to say anything that amounts to “We don’t worship Christ, only God the Father.” How can we NOT worship Christ? How do we give less worship to Christ than the Father?

Again, I conclude that we worship God the Father in the name of Jesus. This means that we cannot be saved by mere belief in some generic version of God. The God we worship stands for specific principles that are saving principles. We also worship Christ, who atoned for our sins, the creator of this world, and who is one-in-purpose with the Father.

Bruce R. McConkie gives a most amazing account of what it means to have the deepest form of worship:

Bruce R. McConkie, The Promised Messiah, p.566 -- 568 [emphasis mine]
It is our purpose now to ask how we worship the Lord, be he the Father or the Son or both. The forms of worship are many. Prayers, sermons, testimonies, gospel ordinances, attendance at church meetings, doing missionary service, visiting the fatherless and the widows in their afflictions, and a great many other things are all part of pure religion and true worship. But there is a way of worship that includes all these and yet is more than any one of them alone or all of them together. That way is made known to us in one of our deepest and most profound revelations.

We have in the first chapter of the Gospel of John an account of our Lord's status as the Word of God, as the Creator of all things, and as the life of the world. This account leads into the ministry and experience of John the Baptist in preparing the way before the Lord. In section 93 in the Doctrine and Covenants, we have a partial revelation of what is called "John's record," which deals with and adds to this same account and which includes what the Baptist saw after he immersed the Lord Jesus in Jordan. Clearly the original account of these doings was written by John the Baptist, portions of it were quoted by John the Beloved in his gospel, and added portions (with more yet to come) were revealed to Joseph Smith in modern times. Our present chief interest is in some of the things revealed anew in our day.

Our revelation says: "And I, John," meaning John the Baptist, "bear record that I beheld his glory, as the glory of the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh, and dwelt among us." To our Lord's cousin and kinsman the heavens had been opened. He had seen and knew of the glory and greatness of the One whose forerunner he was and of whom he testified: "Behold the Lamb of God, which taketh away the sin of the world." (John 1:29.) "And I, John, saw that he received not of the fulness at the first, but received grace for grace," the newly revealed data continues, "And he received not of the fulness at first, but continued from grace to grace, until he received a fulness; And thus he was called the Son of Gods because he received not of the fulness at the first." At this point John tells of seeing the heavens opened and the Holy Ghost descending upon Jesus, and tells of hearing the voice out of heaven say: "This is my beloved Son."

Then comes the climax of John's account, a climax that is in large measure the reason why the whole recitation was revealed. It says: "And I, John, bear record that he received a fulness of the glory of the Father. And he received all power, both in heaven and on earth, and the glory of the Father was with him, for he dwelt in him." This ends the renewed setting forth of what was known anciently.

Then the Lord says to Joseph Smith: "I give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness." Receive of his fulness, the fulness of the glory of the Father! Receive all power in heaven and on earth! Of those who so obtain it is written: "They shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, . . . which glory shall be a fulness and a continuation of the seeds forever and ever. Then shall they be gods. . . . Then shall they be above all, because all things are subject unto them." (D&C 132:19-20.) Eternal life is to receive the fulness of the Father; it is to be like him; it is to live as he lives; it is the greatest of all the gifts of God; it is the object and end of our existence. Then the revelation sets forth this promise: "For if you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; therefore, I say unto you, you shall receive grace for grace." (D&C 93:6-20.)

As Jesus received the fulness of the Father, so must we. Because Jesus personifies for us the fulness of the Father, we may conclude the following: We love Christ, and we worship Christ as our Savior.

*****Jesus is God*****

The gospel distinguishes the Father and the Son as separate and distinct entities or personages. Latter-day Saints sometimes distinguish between the Father and the Son using the Hebrew terms Elohim and Jehovah, respectively. These terms are fine as long as we realize that there are a lot of ambiguous usages in the scriptures and in our gospel literatures. The reasons the lines are blurry is because Jesus can take upon him all the names of the Father. Jesus is the God with whom we communicate. Consider the following:

Joseph Fielding Smith (1954 / 1988), Doctrines of Salvation, Compiled by Bruce R. McConkie. vol. 1, Salt Lake City: Bookcraft, p. 27.
All revelation since the fall has come through Jesus Christ, who is the Jehovah of the Old Testament. In all scriptures, where God is mentioned and where he has appeared, it was Jehovah who talked with Abraham, with Noah, Enoch, Moses and all the holy prophets. … The Father has never dealt with man directly and personally since the fall, and he has never appeared except to introduce and bear record of the Son. …

In giving revelations our Savior speaks at times for himself; at other times for the Father, and in the Father’s name, as though he were the Father, and yet it is Jesus Christ, our Redeemer who gives the message. So, we see, in Doctrine and Covenants 29:1, that he introduces himself as “Jesus Christ, your Redeemer,” but in the closing part of the revelation [verse 42] he speaks for the Father, and in the Father’s name as though he were the Father, and yet it is still Jesus who is speaking, for the Father has put his name on him for that purpose. [see also, D&C 49: 5 and 28]

The words of Jehovah are the words of Elohim because they are of one mind, one purpose, and one reason. To me, they are closer than identical clones -- but like the closest clones, they are separate entities.

The Book of Mormon equates Christ with God. He is the Eternal Father (2 Ne. 26:12). Jesus is the God of Abraham, Isaac, and Jacob (1 Ne. 19: 7, 10, & 13). It is God in the form of man who makes the atonement (Mosiah 13: 28, 34). Jesus is “the very Christ and the very God” (Mormon 3:20-21).

The following Hebrew names can all be applied to Jesus, although the term Elohim is sometimes reserved for the Father. Please note the difference between Lord versus LORD and God versus GOD in the Old Testament of the King James Bible, as indicated below:

I. Common Old Testament Forms

Elohim
Transliterated Hebrew letters: alhym
Pronounced: el-o-heem
Strong’s #430
King James Translation: God or Gods
Frequency of use: over 4,000 in KJV
Sample verse: Genesis 1:1

Eloahh
Transliterated Hebrew letters: alwhh
Pronounced: el-o-ahh
Strong’s #433
King James Translation: God (singular version of Elohim)
Frequency of use: over 50; used over 40 times in Job;
Sample verse: Job 4:17

Jehovah
Transliterated Hebrew letters: yhwh
Pronounced: yeh-ho-vah or ya-weh
Strong’s #3068
(Variant pronounced: yeh-ho-vee; used to avoid repetition of sounds; Strong’s #3069)
King James Translation: LORD or GOD; Old Testament name for Jesus;
Frequency of use: over 6,000 in KJV
Sample verse: Psalms 34:22

El
Transliterated Hebrew letters: al
Pronounced: ale
Strong’s #410
King James Translation: God
Frequency of term: over 200 in KJV
Sample verse: Exodus 34:6; LORD God = #3068 / #410

Adonai
Transliterated Hebrew letters: adny
Pronounced: adon-ay
Strong’s #136
King James Translation: Lord(s)
Frequency of term: over 400 in KJV
Sample verse: Psalms 71:16

II. Some Variant Forms in Old Testament

El-Elyon
King James Translation: The Most High God
Terms combined: #410 (see above) and #5945 (not listed)
Sample verse: Genesis 14:20

El-Shaddai
King James Translation: The Almighty God
Terms combined: #410 (see above) and #7706 (not listed)
Sample verse: Genesis 14:20

Jehovah – Elohim
King James Translation: LORD God
Terms combined: #3068 and #430
Frequency of term: over 1500 in KJV
Sample verse: Genesis 2:18

Adonai – Jehovah
King James Translation: Lord GOD
Terms combined: #136 and #3069
Sample verse: Deut. 3:24

See clearly by understanding the names of GOD, the object of whom we give worship.

*****

Recommended article by Jeffery R. Holland: The Only True God and Jesus Christ Whom He Hath Sent.

*****

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.

The Rule of Parallelism:

Mixing the Timeless with the Timely

Sacred stories work by the rule of parallelism. Parallelism is an ancient scriptural tool for teaching by repetition and allusion. Some stories bear repeating and they simply do not fade with time.

Such timeless scriptural stories get repeated in slightly different forms. For example, in the following there is a three-way parallelism: 1) In the Book of Jonah, chapter 1, Jonah falls asleep on a ship, a storm arises, and mariners awaken him. The storm is calmed when his body is thrown into the sea. 2) In 1 Nephi 18: 11-21, Nephi is on a ship, his brothers bind him, a storm arises, and Nephi prays for calm. 3) In Mark 4:37-39 Jesus is on a boat and falls asleep, a storm arises, and his disciples awaken him. He says, “Peace, be still.” There are many types and shadows in the scriptures.

Sacred themes get repeated

What is the significance of these repeated stories? Should we accuse the Book of Mormon of copying one of the other stories? Which story? Jonah or Jesus? Did Jesus copy Jonah? These are the wrong questions, because everything (or at least much of sacred story) is a type and shadow in sacred text. Scripture may be many things, but it is also symbolic.

Many other examples of parallelism could be cited. The story of the fasting of Jesus (Matthew 4:8–11) closely parallels the story of the fasting of Elijah (1 Kings 19: 4-12). Jesus feeding the multitudes (Mark 8: 1-10) closely parallels how Elijah multiplies the widow’s oil and meal (1 Kings 17: 10-16). The story of Jesus raising the widow’s dead son (Luke 7: 11-17) closely parallels Elijah raising the widow’s dead son (1 Kings 17: 17-22).

Non-LDS scholars sometimes accuse the Book of Mormon of being too close to the Bible. Yet, Latter-day Saints readily admit a close relationship. The Book of Mormon should be close to the Bible, because sacred themes get repeated. When Joseph Smith repeated sacred themes, those themes obtained a simultaneous modern (timely) and ancient (timeless) relevance. I would argue that sacred parallels are never anachronistic – out of place in time. Instead, they transcend time.

The timely and the timeless can mix

An example of mixing the timely with the timeless is found in the Book of Helaman, chapter 13. Verse 31 reads:

Helaman 13:31
31 And behold, the time cometh that he curseth your riches, that they become slippery, that ye cannot hold them; and in the days of your poverty ye cannot retain them.

The reference to “slippery treasures” is straight out of the treasure-digging terminology of New England in the 1820s. Yet, consider the following, just two verses below:

Helaman 13:33
33 … O that we had remembered the Lord our God in the day that he gave us our riches, and then they would not have become slippery that we should lose them; for behold, our riches are gone from us.

The above verse appears to be a quotation or paraphrase from an ancient source, the Book of Enoch (a book probably not available to Joseph Smith and he gave no evidence of any familiarity with it), which reads:

Enoch 94: 8 (translated by George H. Schodde, 1882)
8. Woe to you rich, for ye have trusted in your riches, but ye will come away from your riches, because ye have not remembered the Most High in the days of your riches. …

Surrounding verses in both Helaman (v. 34-35) and the Book of Enoch (v. 7) are full of treasure and sword imagery. (Also, Helaman 13: 32 is close to the ideas of Enoch 98:3).

The Book of Enoch may be an ancient source prior to the time of Lehi or it may have been written after. It matters not. Sacred texts have parallels because they reflect common environmental contingencies and common sources of inspiration.

The Book of Mormon is only true if it has captured the elements that affect and influence our spirituality and our daily living. It matters not whether the setting of the Book of Mormon is in ancient Mesoamerica or elsewhere in deep recesses. It matters not what natural processes were at work in the production of scripture. Instead, scriptures, like the Book of Mormon or Bible, somehow transcend time and space to testify of the relevance of God in our lives, and almost all other details are ancillary.

Conclusions

Ancient scripture retains a modern relevance because parallel themes capture central elements of humanity that do not decay with time. Each dispensation repeats past mistakes, and all people in any time period need reminders that their problems are not too different from those of their ancestors. Sacred messages are repeated because they need to be.

*****

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.