Jos Smith Letter Sept 1833

Below I have copied and pasted a transcription from the Joseph Smith Papers publication of the LDS Church Historian Press. The letter is written in September, 1833, while Joseph was working on a series of lectures which would eventually become scripture. They would not be published until 1835 as Lectures on Faith. But the thinking of Joseph in September 1833 shown in this letter to his uncle show how the analysis of the later published Lectures on Faith came from the mind of Joseph Smith. This version is taken from the website, but a printed version appears in JS Papers, Documents Vol. 3, pp. 303-308.

________o0o__________

Kirtland Mills Ohio sept 26 1833

Respected Uncle Silas

It is with feelings of deep interest for the well fare of mankind which fills my mind on the reflection that all were formed by the hand of him who will call the same to give  an impartial account of all their works on that great day to  which you and myself in common with them are bound, that I  take up my pen and seat myself in an attitude to address a few  though imperfect lines to you for your perusal.

I have no doubt but that you will agree with me that men will be held accountable for the things which they have and  not for the things they have not or that all the light and intell igence communicated to them from their benifficen [beneficent] creator wh ether it is much or little by the same they in justice will be  judged, and that they are required to yield obedience and  improve upon that and that only which is given for man is  not to live by bread alone but by every word that proceeds [p. 228]

out of the mouth of God

Seeing that the Lord has never given the world to unders tand by anything heretofore revealed that he had ceased forever  to speak to his creatures when saught unto in a proper manner  why should it be thought a thing incredible that he should be  pleased to speak again in these last days for their salvation Perhaps  you may be surprized at this assertion that I should say for the  salvation of his creatures in these last days since we have already in  our possesion a vast volume of his word which he has previously given But you will admit that the word spoken to Noah was not suff icent for Abraham or it was not required of Abraham to leave  the land of his nativity and seek an Inheritance in a strange land  Country upon the word spoken to Noah but for himself he obtain ed promises at the hand of the Lord and walked in that perf ection that he was called the friend of God Isaac the promi sed seed was not required to rest his hope upon the promises  made to his father Abraham but was priviledged with the assu rance of his approbation in the sight of Heaven by the direct  voice of the Lord to him If one man can live upon the revelat ions given to another might not I with propriety ask why the n ecessity then of the Lord speaking to Isaac as he did as is record ed in the 26 chapter of Genesis for the Lord there repeats or rath er promises again to perform the oath which he had previously  sworn unto Abraham and why this repet[it]ion to Isaac Why was not  the first promise as sure for Isaac as it was for Abraham.  Was not Isaac Abraham’s son And could he not place implicit confidence in the word of his father as being a man of God.

Perhaps you may say that he was a very peculiar man and  different from men in these last days consequently the Lord  favored him with blessings peculiar and different as he was  different from men in this age I admit that he was a peculiar  man and was not only peculiarly blessed but greatly bless ed. But all the peculiarity that I can discover in the [p. 229]

man or all the difference between him and men in this age is  that he was more holy and more perfect before God and came to  him with a purer heart and more faith than men in this day.

The same might be said on the subject of Jacobs history  Why was it that the Lord spake to him concerning the same prom ise after he had made it once to Abraham and renewed it to  Isaac why could not Jacob rest contented upon the word  spoken to his fathers When the time of the promise drew nigh  for the deliverance of the children of Israel from the land of  Egypt why was it necessary that the Lord should begin  to speak to them The promise or word to Abraham was that  his seed should serve in bondage and be afflicted four hun dred years and after that they should come out with great  substance Why did they not rely upon this promise and  when they had remained in Egypt in bondage four hundred [years] come out without waiting for further revelation but act entirely  upon the promise given to Abraham that they should come  out.

Paul said to his Hebrew brethren that God b[e]ing more abu ndantly willing to show unto the heirs of his promises the immu tability of his council [“]confirmed it by an oath.” He also  exhorts them who throug[h] faith and patience inherit the pro mises.

[“]Notwithstanding we (said Paul) have fled for refuge to  lay hold of the hope set before us which hope we have as an an chor of the soul both sure and steadfast and which entereth  into that within the vail.” Yet he was careful to press upon them  the necessity of continuing on untill they as well as those who  inherited the promises might have the assurance of their salvat ion confirmed to them by an oath from the mouth of him who  cannot could not lie for that seemed to be the example an ciently and Paul holds it out to his brethren as an object atta inable in his day and why not[?] I admit that by reading [p. 230]

the scriptures of truth saints in the days of Paul could learn beyond  the power of contradiction that Abraham Isaac and Jacob had  the promise of eternal life confirmed to them by an oath of the  Lord but that promise or oath was no assurance to them of their salvation but they could by walking in the footsteps <and> continuing  in the faith of their fathers obtain for themselves an oath for  confirmation that they were meet to be partake[r]s of the inheri tance with the saints in light.

If the saints in the days of the Apostles were priviledged to  take the saints for example and lay hold of the same promises  and attain to the same exhalted priviledges of knowing that  their names were writen in the Lambs book of life and that  they were sealed there as a perpetual memorial before the face  of the most high will not the same faithfulness the same pur ity of heart and the same faith bring the same assurance of eternal  life and that in the same manner to the children of men now  in this age of the world[?]

I have no doubt but that the holy prophets and apostles  and saints in ancient days were saved in the Kingdom of  God. Neither do I doubt but that they held converse and com munion with them while in the flesh as Paul said to the cori nthian brethren that the Lord Jesus showed himself to above 500  saints at one time after his resuretion [resurrection]. Job said that he  knew that his Redeemer lived and that he should see him in  the flesh in the latter days. I may believe that Enoch wa lked with God <and by faith was translated. And I may [believe]  that Noah was a perfect man in his generation  & also walked with God.> I may believe that Abraham communed with God and conversed with angels. I may believe that Isaac  obtained a renewal of the covenant made to Abraham by the  direct voice of the Lord. I may believe that Jacob conversed  with holy angels and heard the word of his Maker. that he  wrestled with the angel until he prevailed and obtained a  blessing I may believe that Elijah was taken to Heaven in a chariot of fire with fiery horses I may believe that the [p. 231]

saints saw the Lord and conversed with him face to face aft er his resurection I may believe that the Hebrew Church came  to Mount Zion and unto the city of the living God the Heaven ly Jerusalem and to an inumerable company of angels. I  may believe that they looked into Eternity and saw the  Judge of all, and Jesus the Mediator of the new covenant;  but will all this purchase an assurance for me, or waft me  to the regions of Eternal day with my garments spotless, pure,  and white? Or, must I not rather obtain for myself, by  my own faith and dilligence, in keeping the commandments of the Lord, an assurance of salvation for myself And have I not an equal priviledge with the ancient saints? and  will not the Lord hear my prayers, and listen to my cries,  as soon [as] he ever did to their’s if I come to him in the manner  they did or is he a respecter of persons?

I must now close this subject for the want of time; and I  may say with propriety at the begining; we would be pleased to see  you in Kirtland and more pleased to have you embrace the New  Covenant. I remain.

Yours affectionately

Joseph Smith Jr [p. 232]

The God of Heaven tells me all the world should pray that Baghdad does not fall.

We should only “Follow” Christ. See, e.g., Matt. 4:19; 9:9; 16:24; 19:21; Mark 2:14; 8:34; 10:21; Luke 5:27; 18:22; John 12:26; 21:19.

Prophets are not to be followed; only “received” or, in other words, to be heard. See, e.g., Matt. 10:14; Mark 16:11; D&C 76:101. If sent by Him they testify of Him and not of themselves.

If you will not receive Christ’s prophets and apostles, you will be condemned. See John 3:10-11.

But you are under the burden of determining whether a man is a true or false prophet, true or false apostle, because following a false one will condemn you. Christ will expose the false prophets and apostles. D&C 64:39. But that will be by-and-by, for they must be given their season to claim falsely to be prophets and apostles.

If you will not hear a prophet, you will be rejected. See D&C 1:14.

Those who claim you should “follow” them put themselves in the place of Christ. They are, in effect, a false Christ. We were promised they would come in the last days to deceive the “very elect” as false Messiahs. See, JS-Matt. 1:22.

The trial is underway. The world must choose correctly.

It is impossible to have religious freedom of expression and protection of gay rights without requiring the religious expression to include endorsement of homosexual conduct.

Can gay rights be protected without demanding churches stop denouncing homosexuality as “sin” or as “offensive to God” or “evil?”

If a church believes homosexuality is sinful, offensive to God and evil, but cannot say what it believes because law protects against “discrimination” against such conduct, how are the two reconciled? One must trump the other. One must be given priority over the other. Which? How?

Can a church be called “hateful” when it expresses its honest view that homosexuality is morally wrong and sinful without any legal protection against the “hate?”

Should we be free to hate?

If a Muslim hates a Jew, does he have the right to say it publicly? Advocate for others to likewise hate Jews?

Should ideas be free from legal control? If they are, will we see KKK rallies, jihadist news broadcasts, black liberation ministers advocating revolution, white supremacists denouncing “mud people?” Is that sort of fall out bad?  Bad in an absolute sense, not in a relative sense. Is foolishness portrayed as insight bad in a relative sense? That happens everywhere and all the time. Should the limits of free speech be nearly absolute?

The Supreme Court set a limit using the analogy of “crying ‘Fire!’ in a crowded theater” that results in injuries and even death. That analogy has been adopted to limit speech elsewhere by saying “hate” will result in injuries and even death, and therefore it is no different.

When it comes to freedom, however, there must be absolutes or freedom will continually be eroded and eventually lost.

We must allow people to say things we disapprove of, disagree with, resent and wish were never said. Tolerance has no meaning if we only permit things we like to be done, said or thought. The meaning of “tolerance” is to permit what I absolutely disagree with to be “tolerated.” I don’t have to love it, nor do I have to approve it. I only need to “tolerate” it.

If we “tolerate” it, is there an obligation to leave it unmolested, uncontrolled and uncurtailed by law? Whether that is homosexual conduct or condemnation of homosexuality.

The role of legislation is not to carve out ideas for suppression and punishment. Until someone actually assaults another, shouldn’t he be able to think what he wants, and say what he thinks? If anyone assaults another it is a crime. Whether the crime was motivated by hatred of homosexuals, hatred of Jews, or Catholics, or Hindus, or Mexicans or Mudbloods or any other group, no one is allowed to assault another person. The crime consists in the act, not in the thought.

Thought should be as near to absolutely free as possible. No matter how peculiar or offensive, thought ought to be unrestricted. It is not possible to police thought without losing other freedoms.

The purpose of the Holy Ghost is to convey truth, understanding and knowledge. Our reaction may be emotional, but the Holy Ghost is informational.

The information we obtain from the Holy Ghost checks emotions, and produces self-control. Paul explained that our flesh is prone to lusts (Gal. 5:19) and to “hatred, variance, emulations, wrath, strife, …envyings” (Gal. 5:20-21). But the Spirit helps check those through self-control. A healthy appreciation of our limitations leads to “longsuffering, gentleness, …faith, meekness, temperance” (Gal. 5:22-23) which are gifts produced as a byproduct of recognizing our weakness.

If there is a consistent experience produced by an encounter with God while filled with the Holy Spirit, it would be “dread” or “fear.” Comparing our fallen nature to the purity of God causes shame. (The language used by those who experience this include these accounts: “racked with a consciousness of your guilt”—Mormon 9:3-5; “Woe is me, I am undone”—Isa. 6:5; “a great quaking…they fled to hide”—Daniel 10:7; “an horror of great darkness”—Genesis 15:12.)

We become meek, temperate and long suffering with others as we comprehend how little we are in comparison to God. We have no reason to boast after we have encountered purity and intelligence. It is a fearful thing to come into contact with the Living God (Heb. 10:31.)

Intelligence is light and truth (D&C 93:36). Truth is knowledge of things as they are, were, and are to come (D&C 93:24). We clearly see our weakness when in contact with God (Ether 12:27). But the purpose of showing us our weakness is to cause “weak things become strong” (Id.). This “strength” does not produce bragging, assertiveness or boasting. To the contrary, it produces recognition, meekness and fear.

When an authentic encounter with God happens, the person will be filled with anxiety for the salvation of others. (See, Lehi’s immediate concern for his family: 1 Ne. 8:12; Enos’ desire for his brethren and his enemies, the Lamanites, who he viewed as “brethren” also: Enos 1:9, 11; the Sons of Mosiah, who after their own conversion could not bear to have any soul lost if they could convert them: Mosiah 28:3; and the Apostle Paul, who went from persecuting to proselytizing; among many others.)

The results are not magic. It is a natural progression based on knowledge and understanding. God shows us something, and we take it into account. We know more, understand more, and have a far more realistic recognition of what is happening here in this fallen world. Then, with that increased understanding, we look to contribute to saving souls (our own included). This is comforting, because it is real.

The frequent testimonies declaring that a person “knows” something is true because the speaker or writer was stirred with emotion is not enlightening, enlivening, increasing understanding, bestowing knowledge, telling us saving truths, or based upon an actual encounter with God. God awakens us from slumber; which can be distressing and even alarming.

But we need to awaken. And we ought to be alarmed.

(I have used the terms Holy Ghost, Spirit and Holy Spirit interchangeably. I have previously explained how I understand the terms are correctly used in scripture.)

In response to an email about the Tree of Life in Lehi’s dream, and the potential for John the Beloved to be directly involved in latter-day events, I responded with the following:

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I have written over 2 million words explaining my understanding of Mormonism. It has largely been an exposition of the scriptures to show how they anchor all my beliefs. The scriptures are a library of material about Christ, written by those who knew Him and had understanding given to them by Him. The value of scripture is directly related to the writers’ proximity to our Lord’s mind and words.

Not all scripture has equal value. The Book of Mormon has the greatest value because of its origin. Its prophecies are more relevant to us than those of the Bible

Other than the scriptures, the sources I trust most are approved or written by Joseph Smith, or his brother Hyrum, and others that include the earliest contemporary accounts of beginning LDS history. The further away the source is from the actual events, the less reliable they prove. There are some accounts that have become “history” that were not even written by a witness. They were fanciful recreations intended to promote belief in the religious systems that followed Joseph’s death. They are not true.

Lately, more reliable source materials about early LDS history are available to the public for the first time. Older accounts written without using the new source material are unreliable and outdated. Defending LDS historical accounts using unreliable source material no longer persuades those who are well read in new material. I have tried to make a positive statement of what I have learned and how events can be better reconstructed using what is now available.

The contradictory clutter of post-Joseph contentions advanced by church apologists are neither consistent nor coherent. Those who prize these sources and find virtue in them have courage. I confess I lack the courage to trust myth without searching to discover truth.

Even after all I’ve written, I still have venomous critics who attribute to me the opposite of what I believe.
-Although I condemn plural marriage, I’m accused of wanting it.
-Although I abhor concentration of power in church leaders, I’m accused of seeking to establish my own organization to control.
-Although I spend my own money to teach and serve, I’m accused of somehow wanting to profit from these expenses I bear.
-Although I have told people to remain LDS if they are happy with their situation, I’m accused of driving people away from the church. (I really like Latter-day Saints. They are among the best people I know. If they follow their faith, they are upright, decent and moral people for whom I hold high regard. They only bother me when they ignorantly and vocally damn me for things I do not believe or advocate. Apart from that, I have no complaints.)
-Although I harbor no ill-will to any church authority, I’m accused of railing against them.
-Although I recommend we return to the original name for the priesthood, I’m accused of wanting to rename priesthood after myself.

As the Lord said, “blessed are you when men shall say all manner of evil against you FALSELY for my name’s sake…” It seems I qualify. The critics do not bother to say what I actually advocate, choosing instead to spread false accusations suggesting I believe the opposite of what I actually believe.

The 11th Article of Faith declares:

We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.

I believe this. I also claim this right. I appreciate the opportunity claimed by every “Mormon” sect accepting the Articles of Faith as part of their beliefs. When others want to attack this right, let’s band together to oppose them. Let everyone be free in their beliefs and worship.

It should be no concern to anyone what, how or where I choose to worship. If I am wrong, that is between me and God. I am only sharing what I have learned with those who are interested. You are free to reject my beliefs. If you are right, then you should rejoice in the truth you have found and try to persuade others to see the truth as well.

No one should “own” a religion. It is morally corrupt to claim anyone can dictate what others believe, what they should believe, how they should worship or what they must do to satisfy a man’s demand in order for God to offer salvation. If you think a Pope, or Priest or Prophet can save you, then by all means go get yourself saved, as you understand it. If I think only God can save me, and that too by the grace of Christ, then permit me to seek for my salvation at the feet of the Lord whom I worship.

If we are both deluded then let’s permit each other the joy of our delusions without rancor or contention. You revel in what brings you hope and satisfaction, and allow me to do the same. If we are all wrong, the least we can be is accommodating and happy.

Because of our limited time in mortality, we will all know soon enough the answers to all the questions. While we are here, let’s be courteous to one another. When at last we arrive, we can compare notes and see what other insights we can share with one another.

Until you have done what I have done, you cannot possibly fully understand my faith, and likewise, since your experience is foreign to me, I cannot possibly fully understand your faith. We ought to resign ourselves to peacefully allow one another the privilege to worship according to the dictates of our own conscience, and trust that we all take seriously the obligation to search for truth.

Assuming we all act consistent with our conscience, then why damn each other for our good faith beliefs and efforts? Why not be open, even with disagreements? Why feel threatened when someone understands our history, scripture, and God’s will differently? When we allow one another the freedom of belief, an open discussion helps us understand the reason for a different view, and lets us reconsider our own views in a healthy, useful way. Over time we inevitably grow more unified by open discourse.

It arouses my curiosity when someone offers a new understanding of scripture. Curiosity is a very good thing. It is perhaps the most childlike thing about us; something Christ said was required for us to see His Kingdom. When we react in fear and anger at other religious viewpoints we are really submitting to the enemy of our soul. Fear is ungodly. Faith casts out fear. Can you imagine a child who refuses to consider anything new because they fear to hear about it?

We should allow everyone to state what they believe and why– in THEIR own words. Redefining them, attributing motives they do not claim, or questioning their good faith can never lead us to an understanding of one another.

For the first time since Joseph and Hyrum died, there is actual progress now being made. Instead of the atrophy of three and four generations merely marking time, we now see new life begun. There are two important, interrelated challenges before us.

The first is remembering the restoration and reclaiming its truths, ordinances and vitality. This began in earnest with the final talk given in Phoenix on September 9, 2014. Since then, hundreds have gone through the simple but necessary process to reclaim authority and obtain the now required sustaining vote to exercise that authority with God’s approval.

Fellowship groups are collecting tithing and using it to assist the poor among them, and when their group’s needs are met they support others who are in need. I have received wonderful accounts of how local groups are organizing themselves.

One group has two boxes when they meet. In one they deposit tithing, all in cash to make it easy to distribute immediately. In the other, those with needs write down their need. Following sacrament, the needs are reviewed and prioritized based on the group’s agreement of greatest need requiring the most immediate attention, and then ranking second, third, and so on. After agreement is reached, the tithing money is counted and, if all needs can be met, the funds are given to those in need. If only part of the needs can be addressed, the money is distributed according to the agreed priority.

In some accounts sent to me, children of the fellowship see the gospel in action and are impressed with the power of faith to bless and care for one another’s needs. They see this immediately. They see people ministering to one another as the result of the faith they share in Christ and the effort to obey Him.

This renewal allows the great financial power of Christ’s teachings to be fully devoted to immediate needs. No one administers the tithes, nor does anyone control the resources. Common consent is used to accomplish good and address immediate needs. No one is paid to serve, and nothing is required to support an administrative or professional class.

In this new pattern the great evil of priestcraft condemned by the Book of Mormon is avoided. No one can profit, and no one can obtain money and earn their living through this system. The poor alone receive the benefit of the tithing collected.

This pattern mirrors the one commended by the Book of Mormon:
Alma 1:26: And when the priests left their labor to impart the word of God unto the people, the people also left their labors to hear the word of God. And when the priest had imparted unto them the word of God, they all returned again diligently unto their labors; and the priest, not esteeming himself above his hearers, for the preacher was no better than the hearer, neither was the teacher any better than the learner; and thus they were all equal, and they did all labor, every man according to his strength.

It avoids the practice of priestcraft condemned in that same chapter:
The man Nehor preached in favor of a professional and popular clergy.
Alma 1:3: he had gone about among the people, preaching to them that which he termed to be the word of God, bearing down against the church; declaring unto the people that every priest and teacher ought to become popular; and they ought not to labor with their hands, but that they ought to be supported by the people.

Nehor was popular because he did not preach repentance. Quite the opposite, he reassured his audience that they would certainly be saved, appealing to their pride.
Alma 1:4: And he also testified unto the people that all mankind should be saved at the last day, and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life.

In competition with this false priestcraft, there was an unpaid clergy offering an unpopular message. These true priests warned people tot repent and follow God. The Book of Mormon shows in plain simplicity the religion Christ wants mankind to follow.

The simple but necessary steps have been declared again with God’s approval. In response hundreds now have authority and several thousand have returned to the root of the restoration. These will survive the Lord’s return, because their authorized and authoritative baptism is the sign now accepted by God as proof of faith by obedience.

This will continue to roll forward. Even in this cold weather, over the last two weeks there have been baptisms in the Boise River, northern Utah, and elsewhere. It is delicate and vulnerable, but I do not believe it will go backward. The season is upon us.

This vital new growth from a dead root is a sign heaven told us to watch for in the last days. It is fulfilling the prophecy of Zenos, and the promises given by Christ. This is a new beginning. With this beginning, I think there is every reason to rejoice and take heart.

The second challenge is to see Zion gathered from among the scattered into a single place in the mountains where an ensign will be built. There the Lord will gather some under His wings, as a hen gathers her chicks under her wings. However, Zion must wait for strength to develop in the first fellowships.

Like men in all generations, I too want to see the foundation of Zion built in my day. This desire sometimes leads me to have unreasonably high expectations for others. This is wrong of me, and leads to my disappointment. Disappointment is always a product of expectations. Because I expect more, when I should not, I am led to want more than is possible for others to give or do. That is wrong of me, and I acknowledge my misplaced expectations.

The Lord is patient, and He knows what will follow and how it all will unfold to fulfill His promises. I have seen the potential of some of you and want that to turn into more than perhaps it ever will or can. For the last few days I have reflected on Sidney Rigdon. He was so important, useful and valuable to Joseph’s work as it began. With time, Sidney became a hindrance. So much so that Joseph asked the church to vote him out as a counselor to Joseph–but instead, the church reelected Sidney. Like Sidney, many others of Joseph’s inner circle proved themselves incapable of rising up and realizing the opportunity presented to them. In the end, Sidney and others skewed the restoration, and in may ways opposed and hindered what the Lord might have accomplished with more obedient and humble people.

In the same January 1841 revelation reminding the church it had forfeited the “fulness of the priesthood” (D&C 124:28), the Lord confirmed upon Hyrum “the office of Priesthood and Patriarch” (D&C 124:91). In Hyrum, like the prophets of old, God gave us a “prophet, and a seer, and a revelator unto [God’s] church” (D&C 124:94). Hyrum was a man who could “bind on earth, bind in heaven, loose on earth, and loose in heaven” (D&C 124:93). He was the means to preserve the restoration, had he lived. By June 1844, it appears to me only Joseph and Hyrum were equal to fulfilling the Lord’s requirements.

But Joseph and Hyrum were brothers, and therefore both “pure blooded Ephriamites” (JD 2:269; see also Ensign, January 1991, Of the House of Israel). The ancient covenants required this bloodline to bring forth the Book of Mormon and commence the restoration. However, they, and the priesthood line through them, needed to end before other covenants could be fulfilled. Zion will come through both Judah (king) and Joseph (priest), to fulfill the promises of our Lord (D&C 113:5-6; Isa. 11:10). Accordingly, both Joseph and Hyrum were taken, Hyrum the first to fall.

Hyrum’s line was to be kept “in honorable remembrance from generation to generation, forever and ever” (D&C 124:96). Even after the Patriarch’s office, held by Hyrum’s descendants, was discontinued in 1979, the church still held some tenuous claims. In 1979 Eldred G. Smith was released and never replaced, but he lived on for decades. The office has now altogether ended according to church publications.

Upon his death in April 2013 at 104 years of age, the sign of the passing of the fourth generation was given. By April of the next year the Lord concluded His work through the LDS Church and set His hand to begin something new, now underway.

The first process of fellowshipping in local groups today is saving souls. It is a required first step, and therefore anyone who claims to have faith in Christ must now come and receive their baptism as a sign of faith in Christ through this required manner. Even if the recipient chooses to continue activity in the LDS Church, or any other church or group, all people of faith must receive the baptism now being offered.

But the second challenge, to have Zion return, is the true object of our Lord’s heart. For that to come, the challenge is an order of magnitude greater than fellowshipping, and will require much of us.
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One word of caution: new things taught using the scriptures always give pretenders, ambitious and cunning men an opportunity to improve their deception. Information can be abused, and there are those who are eager to deceive to get power, popularity and financial gain. You must assume the burden of distinguishing light from darkness, truth from error, and pretenders from those sent by the Lord with counsel from Him. Trust no man. Go to God and ask Him about everyone who teaches and everything taught.

We celebrate our Lord’s birth tomorrow.

What a wonder He was and is. Although He was the greatest and “more intelligent than they all,” (Abr. 3:19) He came to serve, kneel and wash the feet of the unworthy, bless, instruct and endure abuse. He was meek and lowly (Matt. 11:29), yet spoke as one having authority (Matt. 7:29).

He was a man of sorrows and acquainted with grief.

He bore our infirmities.

With His stripes we are healed.

The world took little note of His arrival on that Spring day. He was born in the springtime to herald new life, resurrection, and rebirth. We celebrate it in the darkness of the winter which can likewise testify of the end of darkness and increase of light–for all things testify of Him. (Moses 6:63.)

The heavens themselves were stirred at His birth. Stars aligned, signs appeared, heavenly choirs sang, and prophecies, covenants and promises were vindicated through His birth, lowly life, exalted teachings, and sacrificial offering. All this before the eyes of a blind, murderous generation, who would kill their God. (2 Ne. 10:3.)

He preferred Isaiah and the Psalms to other scripture of His day. He used a small canon of scripture to expound and teach.

How wonderful.
How mighty.
How meek.
How lowly.
How great.
How kind.
How worthy was the Lamb!

There is none like Him, dead or alive. We are all lost to the grave and prison without Him.

His rescue mission extends to all mankind. We will all be rescued from the grave. He intends to work to bring about our immortality and eternal life (Moses 1:39), even if this requires worlds without end (D&C 76:112).

A Roman centurion and his cohort said it best: “Truly this was the Son of God.” (Matt. 27:54.)

I received an email that refers to some specific people, events, places and individuals. Therefore I will not put the email up. But the response has a broader application and it is copied below for anyone who is interested to consider.

The reference to the “light winning over darkness” on the Winter Solstice is based on natural ebb and flow of sunlight on this planet. The longest night and shortest day are the day before the Solstice. The beginning of light returning, and lengthening daylight, is the Solstice.

With help from a volunteer the 40 Years in Mormonism has now been converted into a downloadable MP3 format. We hoped to release those before Christmas (and still may). This blog site is not equipped to handle that kind of service. Therefore, we have secured a new website from which all the papers and the recordings will be made downloadable. There remain some technical details to coordinate on that website, and so we may not make the Christmas target. But it is coming, and as soon as we can solve the issues of uploading and authorizing the downloading, a link will be put here on this blog.

I appreciate all the work done by everyone involved to record, copy and preserve the talks. I also appreciate the work done to convert the material so it can be made available.

I am working to produce a book based on the talks and some other material from the blog and the Sunstone paper delivered this year. The book will be different than the talks. It a different and more extensive project involving thousands of additional hours of editing and writing to add additional scriptural and historical support to the topics discussed. It is the most work I have ever invested into a single volume. There is no projected completion date. At present I am only finished through the Las Vegas talk in a first edit. It will go through approximately 3 edits. Completion of the book will likely be sometime mid-2015, at the earliest.

Light won the annual battle with darkness yesterday on the Winter Solstice. I wish light could win the battle in mankind’s dark heart.

God requires holiness and cannot look upon sin with the least degree of allowance, as explained in D&C 1:31.

If we fail to keep God’s ordinances exactly as prescribed, they are broken and no longer effective. (Isa. 24:5.)

God’s House is always to be built for His presence. When accepted by Him it must remain exactly as He ordered it, or there are only two results:
1. If the ordinances are not kept, He withdraws and the house is no longer His. Men are then free to do what they choose within the temple because God neglects it.
2. If He still claims it, then those who offend within His House offend God, and they will die.

Nadab and Abihu were the oldest sons of Aaron, Nadab being the oldest. (Num. 3:2.) They had been in God’s presence with Moses on the Mount. (Exo. 24:9-10.)

Despite their standing, they chose to practice a rite within God’s House (at that time it was a temporary tabernacle) without God’s sanction or approval. God had commanded what was to be done, how it was to be done, and who was to perform the rites. These two were apparently worthy and qualified to have seen God and enter His presence. Despite this, they apparently thought of some additional way to honor God, perhaps by incorporating what they sincerely thought was a worthy act of devotion. They were, after all, within the tabernacle and “before God” when they acted.

Since they came out of Egypt, it is probable the offering they made was taken from the Egyptian practices with which they were acquainted. No doubt they thought some particularly impressive portion of the Egyptian rites would evidence their sincere admiration and veneration for God.

The problem is that the Lord’s House is His, not theirs. They are not justified when they presume they can take just any impressive rite and practice it before God to earn His respect. They were showing disrespect, even rebellion, by incorporating into their rites a foreign idea not commanded by Him.

When they went into God’s House and offered before Him a rite He did not command to be done within His House, they were trespassing and rebelling. They took Telestial behavior within a site hallowed by God to be His, requiring a Terrestrial law. Like those who will be unprepared for His presence at His return, they were killed by the “fire” or glory of God’s presence. (Lev. 10:1-3.) Moses reminded their father, Aaron, that those who come to God must be “sanctified” by the means He prescribes, and no other.

There is no accepted House on earth today wherein God dwells. We are therefore free to observe whatever we think will please God in our individual houses of worship. But when He establishes a House and His presence is to be found there, nothing can be done apart from what He commands to be done, when He commands it to be done, and in the manner He commands it to be observed. If anything varies, then the results will be:
1. He withdraws and it is no longer His House; or,
2. Those who violate the conditions for entering His House will pay with their lives for their rebellion; even if they have been in His presence before.

Given the vanity and pride of mankind, it seems unlikely there will ever be people who are willing to strictly observe only what He asks as He asks it. It is a mistake to think we can improve on what He gives us, and yet we do.

When there is a House built for God (and some future people will build one), it will necessarily be through people of restraint, meekness, humility and patience who take no credit and think themselves no better than their fellows. It will be an undertaking requiring a heart like our Lord’s, full of the virtues He displayed. There will need to be a priest, like Moses, who was the meekest of all men. (Num. 12:3.) There will need to be someone, at last, who knows the rights of the priesthood are inseparably connected with the Powers of Heaven, and when the heavens are offended, they withdraw. When withdrawn, other false spirits rush in to please and reassure us in our vanity and pride.

There have been so many generations of disappointment for heaven. Even if God sent another like Joseph Smith, it is doubtful anything more could be accomplished today than was done in Nauvoo. Like Nadab and Abihu, we stray, offering up our strange incense rather than strictly observing what God asks, how He asks it to be done, when He asks it of us.

Moses took Israel out of Egypt because God knew the traditions of that culture were corrupt. A new and more correct pattern was revealed to Moses. But Nadab and Abihu took it upon themselves to bring Egypt with them, and thought they could please God with their pleasant, but unauthorized, worship. They died.

Why are many called and so few chosen? Why can we not learn from past failure enough to avoid repeating it in our day?

Vanity, pride, looking beyond the mark, self-will, arrogance, and reckless enthusiasm all proceed from a lack of gratitude to God for what He gives us. Instead of accepting in gratitude and practicing it with patience, we demand more, insist we can improve on His ways, and charge ahead into the pass to be destroyed by the beast. The chosen of God remain scatterlings, unable to dwell in the House of God with Him, because it cannot be built with the unclean hands of a wayward generation.

We have moved into a season of increasing light now. But I do not think mankind has yet reached its winter solstice. From all I have seen, darkness continues to hold sway among even the very elect.

I received the following email, which I believe worth sharing:

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This is as good a spot, and manner, as any to thank you for staying aloof recently, and for resisting the urge to be a strong man. In the last month, I have had a vision and have been led by God in several ways. I now feel that I have a calling in life. I thanked you because, after the vision, one of my first thoughts was to send it to you and ask what you thought. If I’m being honest, I still would like to know your thoughts…but I instead went to the Lord, and have received much more than just that initial opening. There have been other experiences (like after my recent rebaptism) where I reached out to my friends to share the experience. It was harder than going to a ‘strong man,’ but both they and I have been strengthened by exercising those spiritual muscles. Keep going strong brother. May enough of us arise from the dust to actually see Zion brought about in our lifetime! 
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I rejoice in the strength of others. All who rise up to know God will understand the source of the words I have spoken and written.