There is an art to interpreting history. No matter what the schools teach, in the end there are judgment calls that are always made in arriving at a final interpretation.

The problems of church history are not evidence that some people are acting in bad faith and others are not. Everyone should be motivated to seek and know the truth. However, even when claiming to seek the truth, various motivations color the results of our interpretation.

When a court case is presented to a jury, both sides are duty bound to tell the truth. All the witnesses are sworn in before they are allowed to tell the jury anything. Then whatever they say is supposed to be the truth. If they lie, they do so under the condition they will be charged with perjury. Despite this, in almost every case the story told by the Plaintiff is completely at odds with the story told by the Defendant. If you believe the Plaintiff’s witnesses and arguments, the Plaintiff will win. If you believe the Defendant’s witnesses and arguments, the Defendant will win. The jury’s responsibility is to decide who to believe.

Sometimes a witness is believable because of their demeanor. Sometimes it is the content of their statements, sometimes the way they appear. Their age, opportunity to observe, self-interest, relationship with the parties, clarity of explanation and other things all play a part. There are intangibles that affect credibility, some so difficult to explain they are reduced to “impressions” or “feelings” about the witness. Their reputation for honesty, or personal history matters. When the case ends the jury deliberates all they’ve heard and seen, consult their common sense, talk the matter over and reach a consensus. That consensus becomes the verdict. The case is then concluded.

History is no different. The witnesses are evaluated, and what they have to say is considered. But in the end, they are weighed and either believed or not. Orson Hyde arrived back in Nauvoo on August 13th. He was not present on August 8th. Therefore, his two lengthy reminiscenses of the transfiguration of Brigham Young on August 8th cannot be believed by me. I suppose you could decide to believe Orson Hyde, despite the fact that his story could not possibly be based on what he saw August 8, 1844. But if you decide to believe him, you must show me the courtesy of allowing me to disbelieve him.

The daily diaries of Brigham Young, Heber C. Kimball, Willard Richards and Wilford Woodruff all had entries on August 8, 1844. None of them mention the “transfiguration” of Brigham Young. Nauvoo newspapers, Times and Seasons and Nauvoo Neighbor both covered the debates on August 8, 1844 and neither one mention the transfiguration. Even Orson Hyde’s accounts written in 1844 and 1845 fail to mention the transfiguration. He did not begin to provide his elaborate account of the event until 1869, when he claimed Brigham Young’s “words went through [him] like electricity. It was not only the voice of Joseph Smith but there were the features, the gestures and even the stature of Joseph before us in the person of Brigham.(JD 13: 181, 6 Oct 1869.) So, when I weigh the evidence, I conclude the story is merely faith-promoting, and much like Paul Dunn, bearing something less than an accurate retelling of the truth.

The truth of the restoration does not depend merely upon men’s imagination to support it. After all, Joseph produced the Book of Mormon, revelations found in the Doctrine and Covenants, Pearl of Great Price, and other unpublished revelations. He left a body of letters, talks and ordinances. What Joseph did accomplish is more than enough proof of his stature as a prophet of God.

I am interested in the truth of the restoration. It is not important for me to justify succession, or to defend any office or friends. I do not want to be popular or to have anyone follow me. I hope only to please God and defend the truth. If it causes anyone, including myself, embarrassment I couldn’t care less. We have a duty to our Maker to act our part in helping one another to find our way back to Him.

I also don’t care if someone chooses to believe otherwise and to weep like a child while retelling the story of Brigham Young being transfigured into Joseph Smith as he pleaded for votes following Joseph’s death. I can endure that without insulting them or arguing the point. They are free to believe what I regard as false. But what should not happen is for someone who holds this view to forbid or condemn me for thinking them wrong. I enjoyed Paul Dunn’s stories. They were inspiring. If you accept them as inspirational fiction, you can enjoy them too. The likelihood is that Job is pious fiction also. It is part of a category of “Wisdom Literature” written to explain a true principle, but probably not based on an actual person named Job. It is “true” in the sense of teaching principles of truth, not in the sense the characters existed.

I’ve weighed the evidence in our history, sorted through what I accept and find persuasive, and what I find less than believable. It has involved considerable effort. It is fine with me for others to disagree. When a disagreement is based on a superficial review of the available record, or on bombast without ever studying the history, then I’d appreciate the courtesy of allowing me to continue in my honest, good faith delusion.

When the Lord returned from the grave, the first witness He showed Himself to was not one of His apostles. It was Mary. (John 20: 11-16.) He appeared to several others throughout the day (which I discuss in detail in Come, Let Us Adore Him) before finally appearing to some of His apostles in the evening of the first day of His return to life. When He met with the apostles, He rebuked them for not believing the reports of those with whom He visited earlier in the day. (Mark 16: 14.)

It is interesting the first witness was a woman. It is interesting the Lord spent hours walking and talking with two disciples, Cleopas and an unnamed second companion, on a journey to Emmaus. [In Come, Let Us Adore Him, I explain why I believe the companion was Luke.] As He walked with them, He spent the time expounding the scriptures and prophets, showing how they testified of His death. He “opened the scriptures unto them.” (See Luke 24: 13-32.) This is how the risen Lord chose to spend the afternoon of the first day of His return to life. (The talk I gave on this walk appears as an appendix to Eighteen Verses.)

Again, it is interesting that, after first showing Himself to a woman, He then spent hours walking and talking with two disciples, neither of whom were apostles, expounding doctrine and the scriptures to them.

I’ve searched the scriptures diligently to try and discover where the Lord ever commanded that we follow a man. I’ve not found it. Instead, I’ve found Him warning us to “Follow [Him]” (see Matt. 4: 19; John 10: 27; 21: 22; Luke 5: 27; 9: 59; Mark 2: 14; among many others.) The phrase “follow the prophet” does not appear anywhere in scripture. It does not appear there because it is an institutional invention designed to reduce resistance to centralized church decision-making. It was implemented deliberately during the administration of David O. McKay in the fourth phase of Mormon history. It is an idea which is altogether alien to the Gospel of Jesus Christ. Instead, what appears in the scriptures is a curse pronounced on those who follow man or put their trust in man’s arm. (See 2 Ne. 4: 34; 2 Ne. 28: 31; D&C 1: 19.) Nephi’s final address warns the gentiles how vulnerable they are to this mistake, and how they will be cursed as a consequence. He offers hope, however, conditioned on repentance and return to following the Lord. (See 2 Ne. 28: 31-32.)

I am grateful for all who serve in The Church of Jesus Christ of Latter-day Saints. From my own Home Teacher to the President. They all have my gratitude, my prayers, my support. I do not challenge the right of any who preside in the church to conduct and to manage the church’s affairs.I do not envy them in assuming the burdens they bear. It is an almost impossible responsibility for any man. I am confident they do a better job than I would.

Despite my gratitude to them, I trust my salvation to no man or set of men. For that I rely entirely on my understanding of, acquaintance with, covenants and promises from the Lord. If I can encourage anyone else to pursue the path to know Him, I want to do so. The difference between truth which can save and error which will damn is so fine a line it is sometimes compared to a two-edged sword, cutting both ways. Encouraging people to find that edge and to rightly divide between truth and error oftentimes will offend. It is still the truth. We really ought to fear God and not man. (D&C 3: 7.) The One who keeps the gate of salvation is not a man or men, for He alone will open or shut that gate. There is “no servant” employed there. (2 Ne. 9: 41.) If you arrive at that gate having been misled regarding your obligation to Him, having “followed the prophets” you will be among those whose eternal opportunities have been curtailed, no better off than liars and whoremongers. (D&C 76: 98-105.) [If you read those verses from Section 76, you should ponder the difference between “following” and “receiving” a prophet. If you “follow” him, what are you substituting? If you “receive” him, what are you doing? Therein lies a distinction worth pondering.]

The interview of Marlin Jensen by USU Professor Phil Barlow is now on the Internet. The statement below is interesting for several reasons:

“The fifteen men [1st Pres. & 12] really do know, and they really care. And they realize that maybe since Kirtland, we never have had a period of, I’ll call it apostasy, like we’re having right now; largely over these issues [meaning the church’s history]. We do have another initiative that we have called, ‘Answers to Gospel Questions’. We are trying to figure out exactly what channels to deliver it in and exactly what format to put it in. But we want to have a place where people can go. We have hired someone that’s in charge of search engine optimization. We realize that people get their information basically from Google. They don’t come to LDS.org. If they get there, it’s through Google. So, we are trying to create an offering that will address these issues and be available for the public at large and to the church leaders, because many of them don’t have answers either. It can be very disappointing to church members. And, for people who are losing their faith, or who have lost it, we hope to regain to the church.”

Another questioner asked how these fifteen men know. Is it through anecdotal means or from statistics? Elder Jensen said that he has received much information anecdotally and added, “The church has a very progressive research and information division, with tremendous public opinion surveyors. And the church is constantly running surveys, and employing consultants that do focus groups on a variety of topics, but especially on the ones that we are talking about right now, that are so sensitive to the faith of members. Where has the prophet laid his emphasis right now? It’s on something called ‘The Rescue’. And with good reason, because we are suffering a loss; both in terms of our new converts that come in that don’t get really established in the church, as well as very faithful members who because of things we’re talking about, as well as others, are losing their faith in the process. It is one of our biggest concerns right now.”

If I could offer something useful to the “fifteen men” (whom I am certain could care less what I’d have to say), it would be the following:

Standing in an echo chamber and hearing the same things repeated to you is not a conversation. The “crisis” will not be solved by the approach that has precipitated the crisis. This is not at all like the Kirtland Apostasy, other than the vastness of the scope involved. It is because the leadership has lost the confidence of large numbers who simply do not trust them to tell the truth about things. It is being packaged and marketed. That is not cured by “search engine optimization” because it is not believed.

Taking just one incident as an example: Those who study our history know the contemporaneous accounts all fail to mention the “transfiguration of Brigham Young into Joseph Smith” on August 8, 1844. It was not the reason the Nauvoo population voted to sustain the 12. They did NOT sustain Brigham Young separately to anything, nor did Brigham Young ask to be sustained to anything apart from advancing the claims of the 12 to preside. It would be years before Brigham Young sought to be separately sustained to lead. Repeating the false inspirational story of his transfiguration is not useful. It is not inspirational, but evidence of duplicity and dissembling. There are hundreds of other examples which could be given. They are discovered by reading history.

Very progressive research using public opinion surveyors is NOT going to help. After all, Mitt Romney was ahead by a large margin two weeks before his resounding defeat in South Carolina. Today he is behind by more than 10% in Florida, after leading for months. When the vote is taken in a few days he may well win. The shifting sands of opinion are as unstable as water. The Lord warned against establishing a house on such vulnerable sand.  We should instead build upon the rock of knowing Christ. Everything I’ve written is intended to point to that rock. All that is required to vastly shift opinions is more information. Employing consultants who do focus groups on a variety of topics is what has caused the problems now facing the church.

A steady tune of fixed truth, bold declaration of doctrine, even when it fades from popularity, and seeking light from God is what built the church. It is the reason for the church’s existence. When it lapses into another well managed business operation whose product is the religion called Mormonism, it ceases to attract men’s hearts. Opinion polling and focus groups are not a substitute for revelation.

People want to believe in the restored Gospel. They want to hear truth. They know the Lord spoke to Joseph Smith. We want what was restored through Joseph to be preserved, not to be repackaged and squandered at the feet of popular opinion.

For the first time since Joseph Smith it is possible the restoration may continue without the church. The prophecies declare the work will culminate in establishing Zion. Whether the church chooses to be involved or not, it is coming.

As a final aside, the reason I say the “fifteen men” have no interest in what I have to say is because they use these professionals who conduct opinion polling and focus groups as a substitute for knowing the hearts of the faithful. Someone who is active, doing 100% home teaching and faithfully serving in their callings like myself is viewed as an inappropriate source of information. If my views differ from the leadership’s then I am considered to be ‘out of harmony’ and in error. When they employ non-believing professionals who could care less about the underlying faith (apart from it being the product to be marketed), they are viewed as objective and professional. The result is to prefer the views of the non-believer over the views of the faithful, and to discard, and even question the loyalty of the faithful. The system is broken. You must fix that first. Blaming the members for “apostasy” like Kirtland is incorrect.

I was asked about “submission to the church” and “criticism as rebellion.” Here is my response:

The church is formed by a mutual agreement between the members and the leaders. The leaders occupy their positions because they are sustained to the offices they hold. When sustained, they are the office holders. No one has the right to preside or conduct church activities other than the regularly constituted church authorities. It is their right.

But if you love the church and want her best interests, it is a mistake to leave her uncriticized for mistakes and blunders. Those who care for her the most will be the most eager to help. Criticism designed to improve, to overcome mistakes or solve dilemmas the church faces is what a person who cares would always do. Only a fool would mistake comments motivated by concern and care as a sign of rejection or rebellion.

The church is struggling. Only about 10% of the converts remain with the church today. Half of the returned missionaries drift into inactivity within two years of returning home. Temple marriages in the U.S. are ending at a rate nearly comparable to national averages, and the fertility rate of Mormons in the U.S. has dropped to nearly the national average. Tithing contributions have dropped. There is a crisis underway at present. If a member cares, they owe it to the church to offer views for discussion.

I think using professional business consultants to help solve the crisis is what has led to the crisis. They do not, indeed cannot, understand the things of the spirit. It is impossible to treat the Gospel as another commodity and market it like you would soft drinks, cars or office supplies. Businessmen cannot remedy a spiritual illness. The church does not need good marketing. Indeed it grew the most as an overall percentage of growth, when it boldy proclaimed a new doctrine, a new revelation from heaven, and suffered the indignity and criticism of the entire world. While editorial pages were railing against the church, and cartoonists were mocking Joseph Smith, the church went from nothing to tens-of-thousands. That was how the truth should always be spread. Not by aligning with the world and employing its methods, but by proclaiming the truth and rejecting the world.

We’ve been using more and more of the same failed business marketing approach to try and smooth out the message and deliver it more agreeably to the world. That will NOT attract those seeking the truth. We must not blend in, but must stick out. Doing more of this marketing and social-science driven management will lead to less: Less activity. Less retention. Less tithing. Less membership. Less success. It needs to reverse.

Sooner or later someone who is open to that message will decide the failure has continued long enough and will decide to return to what established the church in the first place against all opposition.

There is a presumption that “the Book of Mormon” means the book “Book of Mormon” we have now. That is, the one you can get off the shelf at Deseret Book. That is not the only possible meaning of the words.

Nephi records he made two sets of plates. On one he recorded the “full record” of his people. We do not have that record. On the other he included little history and a summary of his religious teachings and prophecies. (1 Ne. 9: 2) The small plates we have are devoted primarily to his “ministry.” (1 Ne. 9: 4.) When Nephi prepared the first, larger plates, he was unaware he would later receive a commandment to make the second, shorter record devoted to only his ministry. (1 Ne. 19: 1-3.)

The commandment to make the second set of plates was not given until after Lehi died in the promised land, and Nephi and those who followed him separated from his older brothers Laman and Lemuel. (2 Ne. 5: 30.) This would have been several decades after the events in and around Jerusalem.

Mormon did not use Nephi’s “small plates” to abridge in his original book. He used Nephi’s large plates, containing “more history part” of the people. But, after finishing his abridgement, he attached the small plates to his abridged record, noting that the small plates he attached contained “this small account” of the prophets from Jacob down to King Benjamin. (Words of Mormon 1: 3.) Within the small plates Mormon explained there were “many of the words of Nephi” (Id.). For all of Nephi’s words, we would need access to the large plates.

The “Book of Mormon” included: 1) Mormon’s summary of the Nephite records, which was based on the larger plates and not the smaller ones, 2) The small plates of Nephi, 3) Moroni’s translation of part of the Jaredite records, 4) Some correspondence between Mormon and Moroni, along with Moroni’s final warnings, and 5) An extensive, sealed and untranslated record containing information not yet revealed to us (2 Ne. 27: 6-8). We no longer have a portion of part 1, it having been lost through Martin Harris’ neglect. It was not re-translated after the first version was lost. (See D&C 10: 30.) Part 5, or the sealed portion of the record, contains a revelation from God of everything from the beginning to the end (2 Ne. 27: 7.)

When “the Book of Mormon” is said to contain the “fullness of the Gospel” (D&C 42: 12) is that referring to what we have now (parts 2, 3, 4)? Does it or did it also include what was originally included by Mormon, but has been lost to us as a result of Martin Harris (part 1)? Does it include the sealed portion of the record we have never been given (part 5)? Although the traditional discussion presumes what we now have (parts 2, 3, 4) are what is meant by “the Book of Mormon” there are other possible meanings.

I was asked about a quote from Joseph Smith. Thought I’d put it up here, also. It is taken from the journal of Mosiah Hancock, and is Bro. Hancock’s recollection of a statement made by Joseph Smith:

…you will travel west until you come to the valley of the Great Salt Lake. …you will live to see men rise in power in the church who will seek to put down your friends and the friends of our Lord and Savior, Jesus Christ. Many will be hoisted because of their money and the worldly learning which they seem to be in possession of; and many who are the true followers of our Lord and Savior will be cast down because of their poverty. (Mosiah Hancock Journal, p.19)

Abraham was in possession of the records going back to Adam. All the records of “the fathers” from the beginning came down to him. (Abr. 1: 31.) This would have gone back to the time of Adam. (Moses 6: 5.) It would also have included the record kept by Enoch which contained a prophecy of all things from the beginning to the end of the world. (D&C 107: 53-57.) These are the records he studied to increase his own desire to be a man of greater understanding and to follow greater righteousness and also to possess the singular form of High Priesthood known to the Patriarchs. (Abr. 1: 2.)

It is a mistake to assume Abraham had less of the Gospel than do we. He had more. We have not yet risen to his level of understanding or priesthood. I reject the idea that Abraham’s “Gospel” and priesthood was inferior to ours. He was a peer of Adam, Enoch and Noah in his priesthood and the understanding given to him.

Further, the Lord personally ministered to Abraham and conferred priesthood, sonship, and an everlasting inheritance upon him. (Abr. 1: 17-19.)

I think it is a mistake to believe we have more, or even as much, as Abraham did. Reading his record (which is his endowment) it becomes apparent there is an understanding of the heavens, including a detailed account of the path back to God’s presence through the stars, which has yet to be restored to us.

To whom does The Church of Jesus Christ of Latter-day Saints belong? To us, or to the Lord?

That seems like an easy question, but it isn’t. Because to answer it requires a great deal of understanding of both history and doctrine. The Lord told the Nephites a church had to bear His name or it wasn’t His. (3 Ne. 27: 8.) At the beginning our church was originally called “The Church of Christ.” By a vote of a conference on May 3, 1834 the name was changed to “The Church of the Latter-day Saints.” (DHC 2: 62-63.) By 1838 the Lord put His name back into the title by revelation, but approved adding our names when the name changed to “The Church of Jesus Christ of Latter-day Saints.” (D&C 115: 4.) So our name is in the title. The Lord told the Nephites that if named after someone, then it is their church. His name is in our title, but so is ours.

If the church belongs to us, then we can do as we like. Our sustaining votes are all that are required to implement any changes we choose to make.

If, on the other hand, the church belongs to the Lord, then we have no right to make any change to it. We conform to what He tells us. We cannot make a change, and must keep what He chooses to give us intact, awaiting His instruction before altering anything.

One of the most remarkable differences between Joseph’s era, or the first phase of Mormonism, is the direction we received from the Lord. The outpouring of revelation established not only three new volumes of scripture, but control was in the Lord’s hand, not Joseph’s nor the church’s. Direction came, and we conformed.

The absence of that Divine control since Joseph’s passing has been covered over by insistence that keys were given from Joseph to successors, and with those keys the right to direct everything remains intact. So much so that we can vote new “prophets, seers and revelators” and their decisions are God’s. God’s will is obtained by proxy, decided by councils, and accepted as if it were His.

If this is our church, proxies work fine. We are supposed to carry things on in the absence of Divine direction. Sentiments and feelings that we are going in the right direction is all we need. When good men acting in good faith make a unanimous decision prayerfully, we should feel good about it. Is that enough? If it is our church, I think it is.

What if the church is the Lord’s, though? I mean what if it is only His, and we have no right to implement any alteration? What if it is our obligation to listen, then conform, and only to obey? Do our good faith, honest desires, prayerful discussions, hopeful changes, and best feelings then matter? Do we get the right to change anything if the Lord alone owns the exclusive right?

If someone is His, what does that mean? What does it mean to be “His people?” Can “His people” act independently of Him? Does independent action constitute rebellion or rejection of Him? After all, didn’t He tell us it wasn’t necessary to command us in all things? (D&C 58: 26.) How far does that commandment extend? Because He also warned us to give heed to everything revealed to Joseph Smith (D&C 21: 4; 50: 35.)

What if a church president spends many long hours in the upper room of the temple praying for an answer, and can’t get one? The Lord won’t even give a “yes” or a “no” despite repeated prayers, for months, even years; what then? Can a decision be made because frustrated church leaders all feel good about going forward? Is “feeling good” about going forward a “revelation” from God?

What does it mean to “take the Lord’s name in vain?” Clearly we sustain leaders, follow them, trust them to do what is right, and all have testimonies this is the Lord’s great work. How much latitude do we possess?

Who then owns the church? Him or us? 

I just got asked for help with the Parables. It was a nice request, so I’m responding here. I’m worried about giving a complete answer. The joy of a parable is the discovery by the reader for herself (himself) of the hidden meanings. I rob you when I take away the discovery from you. Someone asked for some help, and I’m willing to give a few things. You really need to discover for yourself because the exercise is important. It unlocks the scriptures, also. This is the language of the Lord. He gives us parables far more often than we’re willing to consider.

For “A Busy Young Man” ask yourself:

Why “busy?” What does it imply? How are “the cares of this world” and “business” connected? What does it mean to be laden with business here? Don’t we respect this kind of thing? Aren’t we looking to elect someone who understands business to be our next US President, because the current one doesn’t do enough to keep us busy in a profitable way?

Why “young man” rather than an elderly one? What is it about relative youth that makes a person more open to consider something new? Can anyone be a “young man” even if they are a child? Elderly? What was Christ at 12 when visiting the Temple? Was He a child or a “young man” at the time? Do the words convey something apart from age itself?

What does it mean to be “on his way?” What do we mean when we say someone is “on their way” to the top? If a person is “really on their way” is that economic? Political? Is there a worldliness about the phrase? Why?

When someone is “sitting” what is implied? Why would the person sitting be “beside the road” rather than on it? The road is for movement, and getting somewhere. But here is someone beside the road, almost as if they were rejecting it. Why? Does sitting make them at rest? But here is someone both sitting and busy in their own small way. Why?

What does a tree symbolize? Why would the one sitting be under the tree? How do the images of sitting and being under the tree combine to present an identity for the one there? When we think of a person meditating, where would we expect to find them in relation to nature? In relation to a tree?

Why were there three days in the initial transition? Then why years? Then cycles of seven years? Then enlightenment? Why did the identity, once it was discovered, no longer result in any requests, demands or inquiries? Why was there only contentment?

The tediousness of the activity, and the narrow confinement to the hands of the one who left the road to help the man under the tree suggests something deeply personal and within the grasp of any person. Why is that? Why would the activity be so little, so narrow, possible for anyone with hands to accomplish?

Think about the descriptions of the hands of both the Busy Young Man and the Master. Words convey messages about the person, and the hands are where these individual’s souls are on display.

Think of the braiding, and how that conveys an image. How are lives “braided” as they are lived? To whom are you “braided” as you go through your own life? Why? What little things are repeated day-by-day to braid you together with your immediate peers?

Well, this could go on for many pages. But already I’m cheating you. You don’t need me, you have the parables.

I like parables. You can accomplish so much with so few words, and you can put so much on display for someone with the eyes to see it.

I’d say the parables are the best writing form to be used if there could only be a single form. Interestingly, they seem to have attracted little attention, except for a handful of quite exceptional people I’ve encountered. Most people are far more interested in volume and scope, rather than the still, quite intensity possible by meditating on a parable. Too busy. They think they can get further on their way by amassing a great volume of material, rather than pausing to think deeply, sitting beside the way, on short tales containing hidden wisdom. They’re probably right. Most people will get a lot more of life’s business done if they stay on the road they’ve already chosen.

The church has released Marlin K. Jensen as the Church Historian. I knew him when he practiced law in Ogden, many years ago before he became a General Authority. He was an honorable man then, and has provided a long and honorable service to the church as the Church Historian. The policy of releasing General Authorities and making them emeritus is costing us a valuable resource. I hate to see him go.

Brother Steven Snow, an attorney from St. George and current member of the Seven Presidents of the Seventy will replace him. I wish him well in his new assignment. The Church Historian’s job is challenging, to say the least. It would be wonderful if there is a continuation of the Joseph Smith Papers project, a second volume of the Mountain Meadows Massacre work (which was promised when the first came out), and a more open-door policy about our history.

I do not think we have anything to fear by letting more information flow into the public arena from our history. The more the better, in my view. What may be viewed as an embarrassing revelation from one vantage point, may be a hopeful declaration that God’s work can be done despite human weaknesses by another. Some of our grandiose claims will necessarily become more modest, but that will only help, not hurt, people of faith.

Some of the greatest figures in the Bible are flawed, craven people. David’s triumphs and failures are exposed to full view and we are not the worse for it. Quite the opposite, we are the better for it. Solomon’s legendary wisdom sank into a mire of foolishness in old age, and we are blessed to read about it all.

Perhaps if we let our own heroic figures reveal themselves in more a complete and complex light, it would help us de-mythologize the way we treat our living leaders. They might be able to get more done if we let them make mistakes from time to time. When they are forced to defend every action as “truly inspired” we have a much harder time fixing our many problems.

Our history is great, even glorious. It doesn’t need to be fiction to be edifying. Scriptural characters like Sampson, Job and Jonah are as valuable to us as Elijah, Nephi and Christ. Who among us would want to hide Aaron’s golden-calf building? Who would eliminate Lot’s residency in Sodom? When we edit our history to remove the shadows, we lose more than contrast. Sometimes we lose context as well.

I’d like to see the church’s history become the thing of wonder it was meant to be, rather than the sometimes plastic imitation we’ve allowed it to become. It will still be more than enough, even if it is merely the truth.

I got an inquiry asking: “I am interested in any thought you would be willing to share about why we were willing to sacrifice to come to this earth. I don’t think that this earth is the only place in all of creation where one can learn to return to the presence of the Lord, so what is the purpose of the righteous in the preexistence coming here? Why not take an ‘easier’ route and go to a different terrestrial mortal state?”

Because we saw great benefit in coming. In fact, the opportunity was greeted with shouts of joy. (Job 38: 4-7.) Perspective from here is not the same as perspective from above. There is a required opposition in “all things.” (2 Ne. 2: 11.) To ascend you must first descend. The path to the highest state runs through the lowest. (See, e.g., Moses 1: 18-20; see also JS-H 1: 15-17.) You will not see the Father and Son (D&C 76: 20-21) without also seeing the fallen angel cast out for rebellion (D&C 76: 25-26).  Nor will you behold the Celestial Kingdom (D&C 76: 50-58) without also seeing the horror of outer darkness (D&C 76: 44-48).

To comprehend you must become acquainted with both glory and darkness. You cannot receive the one without also the other. Joseph put it this way: ” Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity—thou must commune with God.” (TPJS, p. 137.) You do not get to behold glory without also beholding the darkest abyss. There is a parallel to comprehension, a symmetry to understanding.

You came here to increase your understanding of truth, and to broaden your capacity to appreciate what is good. For that, you wanted and now are receiving, exposure to the brackets which allow your comprehension to expand.

You will eventually leave here. But you will depart with an expanded capacity which could come in no other way.

Read the perils through which Abraham passed, and know this was necessary for him to become the Father of the Righteous. There is no path back to heaven apart from walking through the valley of the shadow of death. Your understanding of eternal life will come from suffering death. Your appreciation of eternal glory will come from having been first composed of the decaying dust of this earth.

You wanted this. You shouted for joy when it was offered.