Tag: Alma

I Am a Mormon, Conclusion

The Church of Jesus Christ of Latter-day Saints introduced to me the idea that God would speak to mankind again today, if we asked in faith and listened for an answer. It was a very difficult idea to accept at first. It seemed God was a distant being whose involvement was ancient, and who concluded His work with man in the Bible.

When the missionary Elders “bore their testimony” and said they knew their religion was true, it puzzled me at first. I wasn’t sure what that meant. They approached the subject of religion and their knowledge of their belief system with a sort of confidence I hadn’t seen before. When they said Joseph Smith had seen and spoken with God the Father and Jesus Christ, it was almost too much to take in at first.

The religion they offered did not come quickly or easily to me. It was very hard for me to accept. But their sincerity affected mine, and ultimately I did “ask God” and got an answer from Him. It was so subtle, and so small an answer that at first I wondered if it was an answer from God at all. I trusted in it, acted on it, and the light grew.

From small means to greater and greater light, I have been converted to the restored Gospel of Jesus Christ. And now, after the many testimonies which have been given of Him, this is my own testimony, last of all, which I give of Him: That He lives; for I have seen Him. He has ministered to me. I adopt the words of others and confirm they, too, have seen Him:

I can say, like Nephi: “And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children, for he verily saw my Redeemer, even as I have seen him. And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words.” (2 Ne. 11: 2-3.)

I can say, like Moroni: “And then shall ye know that I have seen Jesus, and that he hath talked with me face to face, and that he told me in plain humility, even as a man telleth another in mine own language, concerning these things; And only a few have I written, because of my weakness in writing. And now, I would commend you to seek this Jesus of whom the prophets and apostles have written, that the grace of God the Father, and also the Lord Jesus Christ, and the Holy Ghost, which beareth record of them, may be and abide in you forever. Amen.” (Ether 12: 39-41.)
I can say, like Alma: “And now, behold, I say unto you, and I would that ye should remember, that God is merciful unto all who believe on his name; therefore he desireth, in the first place, that ye should believe, yea, even on his word. And now, he imparteth his word by angels unto men, yea, not only men but women also. Now this is not all; little children do have words given unto them many times, which confound the wise and the learned.” (Alma 32: 22-23.)
I am a faithful Mormon, who, like the missionaries who first told me of Joseph Smith and God’s answer to his prayer, also affirms that God does still answer prayer. He is accessible and willing to make Himself known to anyone who follows the path to get that knowledge. “Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am…” (D&C 93: 1.)

If there is a problem with Mormonism today, it is that it doesn’t believe and practice the original faith restored through Joseph Smith. Leaders have inadvertently put themselves between the members and God. They don’t belong there. I have written eight books (at great personal cost) showing respect to the church, gratitude for all it has done and is doing to preserve the faith restored through Joseph, but also reminding all who read that it is ultimately about connecting with Jesus Christ. You will be damned if you are a successful Mormon with a good relationship with the brethren, but neglect your relationship with Christ.

Those in the Strengthening the Membership Committee are in the gall of bitterness when they suggest my writings are threatening to them. To promote faith in Christ threatens their fifedom? To testify of Christ somehow dimishes the men who claim to represent Him? The idea is so patently off kilter that it reveals a dark motive to place respect for men above faith in Christ. I make no apologies for my testimony of Christ. Nor for my healthy skepticism of men. We are given free agency and we are required to use it. We must have the choice. Everyone has to choose. No matter how good the man is, men are all prone to mistakes, to vanity and pride, and to self-interests above the interests of others.

I am and will always remain a Mormon. I have more than faith in the religion, I have knowledge from Christ about my standing before Him. Therefore, I state with confidence what I believe, knowing that the Lord has made things known to me which He has kept hidden from others simply because they will not ask Him and let Him inform them also. My confidence in the religion is not the same as my confidence in the church, and this misbehavior by the Strengthening the Members Committee only reduces confidence in these mere men.

Despite the fact that the church has changed dramatically in the four decades since I joined, I have not changed all that much. Because of the increasing changes and the pace at which those changes are now taking place, I began to look into church history. What I concluded is shared in Passing The Heavenly Gift. It is my effort to help all those fellow believers who are disoriented by the increasingly rapid changes made by the church. If it isn’t “true” then disprove it. However, if it is, then why persecute me for telling the truth?

The truth will prevail. No matter who fights against it, it will prevail. I will stand with truth, and against all who oppose it; either high or low, inside or outside the church. The truth matters. Men and institutions do not.

3 Nephi 12: 43-45

3 Nephi 12: 43-45:

“And behold it is written also, that thou shalt love thy neighbor and hate thine enemy;  But behold I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; That ye may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good.”
Loving the ones you care for, associate with, and live nearby is sometimes easy. Hating those who show you disrespect or cause you injury is normal.  Nevertheless, Christ teaches to love enemies, bless those who are trying to do you harm, and pray for your persecutors.
This is the only way to become like Him. He is an intercessor. As I’ve explained in The Second Comforter, becoming an intercessor for others is part of development, through grace, to become as He is.  It is through this that charity becomes a part of your character. (Moro. 7: 46.) And charity is a necessary attribute in character. (2 Nephi 26: 30; Moro. 7:47.)
This treatment of enemies is how you prove your inner self. Only by suffering, do we learn if we are converted. If you receive only praise and adulation,    authority and wealth, prestige and acceptance as a result of following Christ, then you’ve never been proven. It is through the sacrifice of your good name, reputation, position, wealth and social standing that you learn if you truly trust in Christ.
When you actually do sacrifice all earthly things for Him, you will have knowledge that the course of your life is pleasing to Him. Anything less than this will leave your mind in doubt. (See Lecture 6 discussed previously.)
If you follow this teaching by Christ, you will convert yourself first, then others. No-one can doubt the goodness of a life lived as this teaching commends.  Though such a life may not convert others immediately, it will triumph.
Sometimes people die teaching the truth. They surrendered all they were on the altar, thereby coming to know God. This teaching would allow anyone to do the same. You would have to not only accept the idea, you would need to implement it.
Abinadi returned to bear witness of the truth, and then die. Alma was his only convert. But from the moment of Alma’s conversion to the end of the Book of Mormon, every character who wrote in the plates descended from Abinadi’s single convert.

Abinadi was a hinge character around whom the story of the Nephites would pivot from his life onward. But he had little success, and was killed by those to whom he ministered. 

In some respects, dying for the cause of Christ is easier than living it. This teaching, however, shows how you can begin to live it.
It is not designed to be easy. As I discussed in Beloved Enos, sometimes it takes quite a bit of effort to come to terms with what the Lord requires of us.  But that does not alter in the least the importance of doing it, or lessen the quality of the results obtained.
Keep in mind the Lord’s admonition: “If ye love me, keep my commandments.” (John 14: 15.)
Remember also the Lord’s statement that the things He is teaching “at this time” are necessary to enter into the kingdom of Heaven. (3 Nephi 12: 20.) These are not just sayings. They are meant to be acted on. It is in the doing of them you will meet Him. When you descend below where you are at present, you will find the Lord. For He is condescending whenever He is seen.
Finally, Christ reminds us that the Lord blesses all with the sun, light, life and abundance. Both good and evil are blessed by Him. Therefore, the petty differences between the good and the bad are so insignificant when compared against an absolute standard of perfection that the relative goodness and relative badness is inconsequential. So inconsequential that for any of us to be redeemed will require the atonement. Therefore, we all owe everything to Him. Only the redeemed come to realize and accept that while here. Everyone will eventually grasp that reality.
Accepting Him is the means for healing us. His open invitation to all can be seen in the sun shining on “both the evil and on the good.” Everyone is bidden to come to the throne and receive healing, grace and forgiveness. To merit it, you must first give it. To obtain forgiveness you must give forgiveness. To have Him suffer for your sins, you must first suffer and forgive others of their sins committed against you.
Every balanced life surrenders claims for justice and shows mercy, thereby making a claim for themselves upon mercy.

3 Nephi 12: 7

3 Nephi 12: 7:

“And blessed are the merciful, for they shall obtain mercy.”

The standard applied to us is the standard we apply to others. This is repeatedly set out in scripture:

Alma teaching his son Corianton recorded: “Therefore, my son, see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again.  For that which ye do send out shall return unto you again, and be restored; therefore, the word restoration more fully condemneth the sinner, and justifieth him not at all.” (Alma 41: 14-15.)

 
Moroni’s final discussion about the Gospel included these words: “And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged.”  (Moroni 7: 18.) 
 
Peter asked a practical question about the extent of forgiving others. He wanted a mathematical limit to be set. The Lord, however, raised the limit beyond an ability to reasonably count: “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?  Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.” (Matt. 18: 21-22.)

There are others. I’d commend the chapter on the Atonement in Come, Let Us Adore Him for a more complete explanation of this doctrine.
 
If you want mercy from the Lord, you must give it to your fellow man. If you do not show mercy to your fellow man, the Lord cannot provide it to you. There is a law which binds the Lord to the same standard you set for yourself. It is an irrevocable law. Therefore, the Lord teaches us to show mercy so that we might merit mercy. We are the final beneficiaries of all the mercy we show to others.
 
It really is true that “what you send out shall return unto you again,” to quote Alma. This is called “karma” in another faith. It is a true principle. Perhaps it operates within an larger time frame than just this life, but it operates, nonetheless. Alma knew the truth and was teaching it to his son.
 
It was Laban’s judgment of Nephi and his brothers that got him killed. I’ve discussed this in The Second Comforter. It was his decision that a robber was worthy of death (1 Nephi 3: 13) which sealed his fate. For when he became a robber (1 Nephi 3: 25), then the Lord was free to show him the same judgment he had rendered (1 Nephi 4: 11). Sometimes what you send out returns to you again in this life

3 Nephi 12: 6

“And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost.”

This is not about hunger or poverty. This is about fasting and seeking after righteousness.

You qualify for this blessing by hungering “after righteousness.” You qualify by thirsting “after righteousness.” In other words, you receive the Holy Ghost in proportion to the hunger and thirst you display to receiving it.

Fasting is a promised means for increasing the Holy Ghost in your life. We read this about Alma when he served as High Priest over the church: “And this is not all. Do ye not suppose that I know of these things myself? Behold, I testify unto you that I do know that these things whereof I have spoken are true. And how do ye suppose that I know of their surety?  Behold, I say unto you they are made known unto me by the Holy Spirit of God. Behold, I have fasted and prayed many days that I might know these things of myself. And now I do know of myself that they are true; for the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation which is in me.  And moreover, I say unto you that it has thus been revealed unto me, that the words which have been spoken by our fathers are true, even so according to the spirit of prophecy which is in me, which is also by the manifestation of the Spirit of God.” (Alma 5: 45-47.)

Fasting and praying opens the Spirit. It allows you to know a matter through the power of the Holy Ghost. Again, we read this about the Sons of Mosiah who were completing their service as missionaries: “…Alma did rejoice exceedingly to see his brethren; and what added more to his joy, they were still his brethren in the Lord; yea, and they had waxed strong in the knowledge of the truth; for they were men of a sound understanding and they had searched the scriptures diligently, that they might know the word of God.  But this is not all; they had given themselves to much prayer, and fasting; therefore they had the spirit of prophecy, and the spirit of revelation, and when they taught, they taught with power and authority of God.” (Alma 17: 2-3) They not only searched the scriptures, but they also spent time praying and fasting, that they might show God their earnest commitment to know the truth. The result was the “spirit of prophecy, and the spirit of revelation.” Or, in other words, they were filled with the Holy Ghost.

The Lord speaks in simple formulas. They work; when tried in sincerity, acting no hypocrisy, with real intent, they work. Half-hearted efforts are not so effective. But when a soul, any soul, hungers and thirsts after righteousness, they are filled with the Holy  Ghost.

This sometimes presents a problem for those who have medical conditions which prevent them from fasting. In The Second Comforter, I’ve suggested there are other ways to subordinate the desires of the flesh as a way to “hunger and thirst” while keeping medical needs satisfied. Reducing calories, or doing without some other thing as a form of “fasting” can be substituted. The decision would be between you and the Lord, but there are always ways provided for meeting what the Lord asks, including fasting by those who are medically unable. (1 Nephi 3: 7.)

This sermon is a blue-print of the Lord’s new charter for mankind. It is the new, higher way of living. It is intended to result in a new spiritual life for those willing to live it. Therefore you should not dismiss “hunger and thirst for righteousness” as something trivial. If you are among those who does not believe the Lord speaks with them, take these invitations from the Lord seriously. They are designed to reconnect you with God. They have the power to accomplish it.
Also, in the case of the Sons of Mosiah, there was actual “power” which came through this means. These missionaries could teach “with power and authority of God” because of their fasting, prayer and study of scripture.

An Aside about Alma

In response to a question about re-baptism and power to perform the ordinance, I would add the following:
Alma was one of the priests of King Noah. In hindsight he knew what he did among them was wicked. (Mosiah 23: 9.) It was in the position as a priest in King Noah’s court that Alma received his priesthood authority. (Mosiah 11: 5.) Unlike his peers, Alma was converted by the message of Abinadi, and was moved to repentance. (Mosiah 17: 1-2.) When he repented, he received from God authority to proceed in using his priesthood. (Mosiah 18: 18.) The moment Alma’s authority was conferred came after he repented, preached righteousness, asked if others were willing to receive baptism, and proceeded to perform the ordinance. It was at that moment Alma received power through the Spirit. (Mosiah 18: 10-14.)

This pattern is in scripture for a reason. It is intended to be a guide for us as we ask questions such as: Although the priesthood has been conferred upon me, what must I do to obtain power? (D&C 121: 36-37.) It is almost always the case that the priesthood is merely “conferred,” and there is no power within it. Through repentance, the powers of heaven are accessed and the priesthood’s power becomes real. Alma is a prime example of this transition from powerless and error-filled pride into repentance and possession of the Spirit of God.

3 Nephi 11: 33-34:

 
“And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God.  And whoso believeth not in me, and is not baptized, shall be damned.”
 
Imagine the importance attached to the ordinance of baptism! It is an absolute minimum requirement. Upon the proper performance of this ordinance, hangs the difference between being “saved” and “inheriting the kingdom of God” on the one hand, and being “damned” on the other.
 
[As a complete aside: A few posts back there was a comment about what a burden it would be for “the church” and “the priesthood” if people seek re-baptism to renew commitments. It was made as we approached Christ’s teachings on baptism. The comment was so immediate and so dark in tone and content it has caused me rethink the importance of this idea. Anytime an idea is confrontational and dark, I pause to consider why that is so. Here’s what now occurs to me. What a terrible burden it would be to depart this life without the ordinance of baptism properly performed, by proper authority, in the proper manner, with repentance preceding the event.  I would not want a dark and troubled soul to perform baptism for anyone, but a person filled with joy, hope and the Spirit, having a testimony in Christ like Nephi. These people would not find performing such an ordinance troubling.
If there is a hint of doubt held by any baptized member of the church, why would any right-thinking and charitable soul refuse them the right to be re-baptized? Now, I’ve suggested the Alma exception and how that might be accomplished in a time of reluctance and resistance to recommitment baptism.  But it occurs to me upon further reflection that since the church doesn’t recognize or record rebaptisms anyway, why would this concern the “heavy laden priesthood” which has no time for such things? Anyone holding authority, at any place where there is sufficient water to perform the rite, could accomplish it. Since the church doesn’t record it, there is no need of witnesses. It could be done in private, at any time, or any place with sufficient water. It could be done by any person holding the office of Priest. It would be good practice for future missionaries if they were given the opportunity. I think the idea is one which ought to be acted upon with regularity, in private and without troubling the busy and overburdened church and priesthood. A close family member could take care of it, and I suspect all involved will soon recognize heaven’s approval of the idea.]
Well, back to the subject at hand. Anciently the Jews practiced baptism in “living water.” That is, in a naturally renewing body of water, like a river, lake or ocean. Living water was part of the symbol. We have fonts, and there is nothing wrong with that. But I have always cherished my baptism in the Atlantic Ocean.
 
Well, believing in Christ precedes baptism. In fact, belief in Christ causes baptism. The one results in the other. Without faith in Him, there is no need for baptism. This then makes the first step belief in Christ, and baptism the second step.
 
I’ve heard of those who obtain a testimony of Christ in adulthood, but who were baptized many years earlier at age 8. If belief in Christ is supposed to precede baptism, but in fact follows it, does that recommend repeating the ordinance? Does Christ’s establishment of an order to these things, by the commandment of the Father, matter? If it matters, then why not try it? If tried and it “tastes good” then you have your answer. And if nothing changes, then you also have learned something, as well.
 
I was fortunate to be able to follow the proper sequence. I was 19 years old when I came to the church. I try to follow the proper sequence with my own children by teaching them before baptism and testifying of Christ to them in a way calculated to produce faith in Him. I would take no offense, however, if one of my children were to later want to be re-baptized as an affirmation of their continuing belief in Christ. I can’t see why anyone would take offense.
What does it mean to “inherit the kingdom of God?” Would that be important to secure while alive? This work cannot be done after death, you know. (D&C 138: 33.) However, if offered the opportunity now and a person declines it, they cannot afterwards receive it and inherit the “kingdom of God.” They inherit another kingdom. (D&C 76: 74.)
 
This is important enough a matter that I rather think the whole subject is worth careful consideration. Christ’s teachings have been carefully preserved at great effort and come to us by way of revelation and direct inspiration from God. From a prophet to another prophet in composition, and through a prophet in translation. It holds a power for salvation in the kingdom of God. It is worth prayerful consideration. The outcome is the difference between the “kingdom of God” on the one hand and “damnation” on the other.

3 Nephi 11: 23

“Verily I say unto you, that whoso repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them—Behold, ye shall go down and stand in the water, and in my name shall ye baptize them.”

The candidate for baptism must first qualify themselves by “repent[ing] of his sins.” That’s an interesting pre-condition in the Lord’s instruction.  Until one has determined to abandon their sins, they are not fit for baptism. They first decide to lay things behind, move forward in following the Lord, determined to serve Him. This decision to make a change must come “through your words.” Meaning that before someone can repent, they must first learn the conditions for repentance and following the Lord.

This is much like the instructions given by revelation to this dispensation about how baptism is to be performed. We were told, “All those who humble themselves before God, and desire to be baptized, and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his church.” (D&C 20: 37.) 
After having made the decision to be baptized with a broken heart and contrite spirit, confessing before the church that you have repented of your sins (or be willing to change and follow Christ), determined to endure to the end, a person receives from the Spirit of Christ a witness that changes their behavior. Their works show they are penitent. At this point a person is ready for baptism. Until then, they are not ready and the ordinance is not appropriate.
Now the instructions in Section 20 are more complete than the abbreviated statement in Christ’s instructions to His Nephite disciples, but it is to the same effect. When this pattern is followed, people are converted and follow Christ. Their baptism matters and will change them. When these instructions are not followed, the ordinance is relatively meaningless and people drift off into inactivity. I believe today the numbers evidence that approximately 10% of those who are baptized are actually converted. The rest are just names and numbers used as membership statistics to be reported and proclaimed each April in a worldwide conference.
The Gospel of Christ is quite exact and it works whenever it is tried. It is tried today in about 10% of the cases of those who are baptized by our missionaries.
Perhaps the ordinance ought to be offered to more of our adults as they come to recognize that they may not have actually been prepared to receive the ordinance when given to them. No matter, there’s always the Alma exception. (That’s when in the course of baptizing someone else, you go ahead and take the covenant yourself. See Mosiah 18: 13-15.) Clearly Alma was baptizing Helam at the time, and added himself for good measure; he (Alma) feeling the need for the ordinance himself. He went ahead and was baptized again for good measure. This seems to be a precedent that would allow for others to do likewise – perhaps when performing a vicarious baptism for the dead. I leave the Alma exception for your own consideration, and will stop short of advocating such a thing. I just notice things and share what I notice.  I’m not trying to convince anyone to do anything.
In Christ’s instructions, and in Section 20, the heavy lifting of repentance precedes baptism. Then, after determining to change and follow Christ, leaving behind the foolish errors of the past, the person is fit to be baptized. At that point the baptism symbolizes the new life being undertaken. The presence of the Holy Ghost then ratifies the purging of the repentant, now baptized convert. But that comes next in Christ’s teaching. 

2 Nephi 32: 9

 
“But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul.”
 
Another significant reminder by a prophet of what is needed.
 
The great passage from Alma on prayer is an echo of Nephi. (Alma 34: 17-27.) Nephi said it first.
 
What is involved with “performing anything unto the Lord?” How much of what we do in our daily responsibilities ought to be performed “unto the Lord?” (Rom. 12: 1.)
 
Do not “perform any thing” for the Lord until you have “in the first place” prayed to consecrate your performance. Here Nephi teaches you how to live the law of consecration. You don’t need others to join you. You don’t need a city to live where all things are held in common. You only need your own pure intent, acting no hypocrisy, consecrating your performance to the Lord for the welfare of your soul.

If you “must not perform any thing unto the Lord” before praying and consecrating it “for the welfare of thy soul,” then how should you proceed? How much thought should you take about the Lord and your relationship with Him daily? How careful should you be about your words, thoughts and works? (Alma 12: 14.) It is again, a reminder that we should always remember Him, and keep His commandments which He has given us, that we may have His Spirit to be with us. (D&C 20: 77.)

 
What does it mean to “pray always, and not faint?” What does “praying” have to do with “fainting?” What does it mean to “faint?” Can you “faint” in your spiritual life? Is a physical “faint” merely an example of what happens to us in the spirit? If so, what must you do to avoid becoming “faint” in your prayers?
 
How many of your prayers have ended by your mind drifting away? No certain conclusion to the prayer, just a distracted mind becoming occupied by something other than the prayer being offered? Is that to “faint?”
 
What does “fainting” tell you about your vulnerability? What precautions do you need to take to be able to “pray always” and not be vulnerable to “fainting?”
 
Is the primary difference between the outcome of the lives of Nephi and Jacob on the one hand, and Laman and Lemuel on the other, how they regarded prayer?
 
What does having prayer as a priority say about an individual?

2 Nephi 28: 30

“For behold, thus saith the Lord God: I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more, and from them that shall say, We have enough, from them shall be taken away even that which they have.”
Here Nephi shows he is the prophetic precedent upon which others would build. We often quote Alma for this idea, because Alma lays it out more completely. But Alma’s teaching has its root in Nephi’s warning here. (See Alma 12: 9-11.)
Notice the Lord’s promise that He will “give unto the children of men.”  He is liberal and does not upbraid us for asking. (James 1: 5-6.) Indeed, He admonishes us to seek, ask and knock.(Matt. 7: 7-11; D&C 88: 63.)
Notice that “unto him that receiveth” is the singular.  It isn’t “those” but “him.” Meaning each of us individually may come to Him and ask and receive. However, “from them that shall say, We have enough” is plural.  Meaning, there are many who could have been taught, had they not shut the doors. The collective will resist new revelation, even when it continues. They will shut their minds and not tolerate learning of truths.
When, however, groups close their minds it becomes impossible to keep what they have. It is inevitable that “from them shall be taken away even that which they have.”  Meaning, that we are either in a process of restoration or apostasy. The instant we stop restoring truths, we begin to lose them. You cannot just keep what Joseph restored to you. That will be lost. You either continue on and receive on-going revelation and new visions, visitations and restoration, or else you begin to forfeit what you already have. So soon as you walk away from one precept, from one doctrine, from one ordinance, you have begun the process of apostasy or falling away.

This environment is not static. It is always in change.  Either it is being built up, created and newly formed, or it is decaying, dying and falling apart. It never holds static. This is because the things of this world testify of Christ’s Gospel. (Moses 6: 63.) The path is only upward.  So soon as you stray from it, you lose the path. This is why you take the shoes from off your feet and put them on again as a symbol that you accept the path. You never remove them again, because once upon that path you are to remain so. The path is accompanied by greater light and truth, going from grace to grace until you receive a fullness. (D&C 93: 19, 26-28.)

Nephi is telling us how to receive the fullness. It comes only through revelation and the opening of heaven. You may be anointed to become kings and priests, but the realization of these blessings depends upon your faithfulness. If you are true and faithful the time will come when you will be called up and anointed, whereas now it is all conditional. Only Christ can remove the conditions. To have Him do that requires Him, as the Word, to intercede on your behalf. It requires Him to confirm by His own voice from heaven that you are His, and to establish His covenant directly with you.
Whether it is the words of an old book or the words of an older ceremony it is the same. They can’t save you. Only following the exact same path as the ancients followed can result in arriving at the same end. As the Sixth Lecture from the Lectures on Faith states:

“When a man has offered in sacrifice all that he has for the truth’s sake, not even withholding his life, and believing before God that he has been called to make this sacrifice, because he seeks to do his will, he does know most assuredly that God does and will accept his sacrifice and offering, and that he has not nor will not seek his face in vain.  Under these circumstances then, he can obtain the faith necessary for him to lay hold on eternal life.  It is in vain for persons to fancy to themselves that they are heirs with those, or can be heirs with them, who have offered their all in sacrifice, and by this means obtained faith in God and favor with him so as to obtain eternal life, unless they in like manner offer unto him the same sacrifice, and through that offering obtain the knowledge that they are accepted of him.”
What role does revelation play? Without it no person can be saved.

Who must receive the revelation? Each person for themselves.

What happens when revelation stops? To the person for whom revelation has ended, there is no salvation, (Moroni 7: 37-38) and they will immediately begin to lose what they were previously given. (Verse above.) To the people who refuse to receive more, “from them shall be taken away even that which they have.”
Nephi has declared it, using authority from God to do so.  We either accept his counsel and warnings or reject it at our peril.

Alma 13: 21-22

Now we see this startling continuation in Alma 13: 21-22:
“And now it came to pass that when Alma had said these words unto them, he stretched forth his hand unto them and cried with a mighty voice, saying: Now is the time to repent, for the day of salvation draweth nigh; Yea, and the voice of the Lord, by the mouth of angels, doth declare it unto all nations; yea, doth declare it, that they may have glad tidings of great joy; yea, and he doth sound these glad tidings among all his people, yea, even to them that are scattered abroad upon the face of the earth; wherefore they have come unto us.” 
Now we get to some things which the record does not fully disclose, but does allow those with eyes to see behold it.  Be careful how you respond to this, because some correct answers are not going up if they cross a line.  But think of the answers to these questions: 
Why does he “stretch forth his hand?” What does that signify? 
In what way would that become significant, even a sign that he is a true messenger? 
Why does he now “cry with a mighty voice” to make the call? 
What is a “mighty voice?” Is it distinguished by volume or is there something more and quite different about it?  Importantly, it is not “loud” but instead “mighty.” Is that significant? How? Why?
What does it mean that “the Lord, by the mouth of angels, doth declare it?” Who is really speaking? Who is He speaking through?  What person is delivering the message?  How is Alma identifying himself in this “mighty cry” he makes?
Who are these angels sent to all nations? 
What is the difference in this statement by Alma and the others who can speak with the tongue of angels?  (2 Ne. 31: 13-14 and 2 Ne. 32: 2.) 
If one should possess such a right or commission, then whose words are they actually speaking? 
Why do His sheep hear HIS voice?  Even when spoken by another man or empowered priestly minister?
What does Alma actually say about his own authority as he delivers this warning? What can Alma lead you to inherit if you will heed his counsel and warning?  How can we know he is a true messenger sent by the Lord? 
If the Lord sends these messages and messengers to all His people, have they been sent to us? If so, where would we be able to find them and hear their message? How are we to know they are true ministers? Should I just trust that some institutional office and office holder is a guaranteed place in which to locate such a true minister?  If it is always that convenient, why hasn’t the Lord implemented that system before, instead of letting people have their free agency and permitting them to make mistakes? Why did the Lord allow Eli, Caiphus and Annas become High Priests? Why didn’t He come up with this neat system before?  [Clearly our system makes it so much easier. It throws God’s fairness into question, since He made is so much harder for earlier Israelites to figure out where the truth was being proclaimed. I think the Lord must owe them an apology.] 
Well, more can be said, but I leave it to you to reach your own conclusions about this startling comment coming from a true messenger. It makes one wonder why we’ve been missing it, as it has been before us for so many years.

Weep for Zion for Zion has fled

It may as well be a dream.  It involves our collective slumber.  We get pictures in our head when we are taught some truth and presume that the picture is accurate.  Then after we have repeated the “truth” often enough, we go on to believe the picture must be all-inclusive.

Once we’ve arrived at that point, the truth no longer matters. Our minds are made up. We’ve decided the answers, and no further evidence will be considered.

This certainty is reinforced when more people reach the same conclusion because they share the same picture in their head. You get together with others and testify that you are all in possession of the truth; not only the truth, but ALL of the truth. Before long every one of the group can pass a lie-detector test about the truth as they explain it.

As a result, this herd is incapable of ever seeing the picture differently. They cannot open their minds to the idea that their picture is skewed or off. It is most certainly incomplete.  It is, in fact, so far short of the whole story that when any part of the remaining, missing information is shown to them they are certain it is a lie.

It is painful to part with our suppositions and the traditions we hold dear.  It is painful to admit there may be much more of the picture we have not yet considered, much less seen.  It causes anxiety and fear. So much fear in fact, that when it comes to “eternal truth,” people literally put their lives in jeopardy if they denounce the falsehoods of the herd and proclaim the truth to those whose peace of mind and self-identity is tied to the incomplete and misleading picture they believe holds all truth.

Latter-day Saints are not immune from this process. We have wanted a complete, well defined statement of our faith since the time of Joseph Smith. We crave an “orthodox” faith so we, like the Historic Christians, can proclaim what is true and right and what is error and heresy. It gives us security. It is false security, purchased at the price of closed minds. It gives us hope. It is false hope, based on the foolishness of the deluded.

As we water down even further the true principles of what our faith contains by requiring Relief Society and High Priests to labor over a Gospel Essentials Manual as the sole fodder for our spiritual fare, we strain every particle of solid food out of the diet. The remaining gruel is so thin, lacking in substance, that we become universally malnourished. Yet in that emaciated state, as our bellies distend from the bloating of starvation, we all proclaim how well fed we are. Our bellies are swollen!  We have enough of the word of God!  We need no more of the word of God!  All is well!  Better than well, we prosper in the land of promise!

When you surrender your superstitions and arrogance and read the scriptures for the first time with an open mind, they will astonish you. They will condemn you. They will demand you repent, open your heart, and receive more. They will offer you the bread of life, a living fountain of revelation from which, if you draw, you will find not only sustenance, but also the capacity to recognize that there are those who are starving.


We still weep for Zion; for Zion has fled.

Try reading Alma Chapter 13 and take LITERALLY every word there. Don’t bring any pictures in your head and read them into the text. Forget every popular and correlated notion ever spoken about the priesthood for a moment and just look at the words. You will be shocked.  If you can bring yourself to do that, then read the Book of Mormon again. It was written for our day, testifying against us. A former group of inhabitants who failed and were destroyed wrote their best advice and sent it to us.  We are the ones being warned. We are in a great deal of peril. Our church, if the Book of Mormon is true, is filled with corruption and priestcraft.


Or, on the other hand, just chant that “you know (insert the subject of choice here) is true” and throw about the “name of Jesus Christ” as you do.  It is a tried and true mantra, which when repeated often enough, can dull the senses and reinstate the slumber we are so often wrapped.  So relax.  Hum to yourself a hymn and you will soon be back asleep.

Powerful doctrines

I’ve been reading Alma’s teachings on priesthood in Alma 13.  There are some startling things in there.  We underestimate the depth of doctrine preserved in the Book of Mormon.  Pre-earth life is unmistakably taught there. 
 
Ordination to the high priesthood reckons from before the foundation of the earth.  Power in that priesthood is derived from heaven (as D&C 121 teaches). 

These powerful doctrines are not even imagined by other faiths or traditions.  Among us it is hardly understood, and we possess the scriptures that teach it.