Tag: ceremony

Salvation and Signs

There are “signs” that show a person is not apostate. Mormon’s teachings to his son recount the signs which show God is saving souls. These teachings are in Chapter 7 of Moroni’s book. The whole text is worth careful study.

Moroni records that God will let all mankind know with power and great glory at the last day that “the day of miracles” has never ceased. (Moroni 7: 35.) Nor have angels ceased to appear and teach those who are in need of instruction. (Moroni 7: 36.) Nor has the “power” of the Holy Ghost receded. (Id.) This is because these things are required for “one man upon the face [of the earth] to be saved.” (Id.)

When there is faith, there are miracles. (Moroni 7: 37.) When there is faith, then angels minister to the faithful. (Id.)

If the time comes when there are no more miracles and there are no more angels ministering to mankind, then it is because of “unbelief, and all is lost.” (Id.)

Moroni explains in simplicity and clarity: “For no man can be saved, according to the words of Christ, save they shall have faith in his name; wherefore, if these things have ceased, then has faith ceased also; and awful is the state of man, for they are as though there had been no redemption made.” (Moroni 7: 38.)

The priestly tradition mentioned here can provide the rites, teach the doctrine and preserve the truth, but the underlying reality must be pursued for salvation. Moroni explains how we must push beyond the mere symbol to the reality.

Rites may teach us about conversing with the Lord through the veil. However, when the rite is over it leaves you with only the idea, the outline, the admonition of how the Gospel operates. Then it is up to you to pursue the practice of the rites by your life, your faithfulness, and calling upon God to know Him.

Signs do not produce faith and never have. Signs do, always, and will forever, follow faith. (D&C 63: 9.) Moroni taught sound doctrine.

For each of us, the priestly tradition is never enough. Ancient Israel had their rites, observances, feasts and rituals. They could acquire ceremonial cleanliness by following the rules for purification. But, as the Lord observed, outward cleanliness can belie the inward filth if they failed to connect with God. (Matt. 23: 25-28.) It is always easier to be ritually clean and religiously pure than it is to be approved of God. It is much easier to rise inside an organization than it is to part the veil.

However, for those who seek God, no amount of praise in this world can tempt them to ignore the path of faith where they encounter the Holy Ghost, angels, the Lord, and the Father. (John 14: 23; D&C 130: 3.)

3 Nephi 11: 22

3 Nephi 11: 22:

“And again the Lord called others, and said unto them likewise; and he gave unto them power to baptize. And he said unto them: On this wise shall ye baptize; and there shall be no disputations among you.”

Space was limited and the mechanics of writing was difficult for Mormon. Therefore, in his abridgement of the account, for all others “the Lord called,” and the ceremony was repeated for each. In the process, He “said likewise” unto each of them. Every individual person was acknowledged by the Lord as having conferred upon each of them “power to baptize” by the Lord.

None of those who received this power had any doubt about their authority to act in this ordinance in the Lord’s name. None of them lacked the “power” to baptize others. None of those who were present, and still kneeling during the ceremony, or who overheard the Lord’s words had any doubts about those who held a commission from Christ to baptize them. Finally, none of those present would have any doubts about the need to be baptized by this newly bestowed power.

Although every one of them had been baptized previously, it becomes apparent that once new power to baptize has been given by Christ, that power ought to be used. It is not given to be neglected. Nor can power endure through neglect. So when given, the power is to be used, and all who were present are candidates for baptism.

Then comes the instruction from Christ as to the manner for performing the ordinance. “On this wise shall ye baptize…” begins the instruction. If the Lord provides the power and then gives the instruction, can the ordinance be changed? What if someone else says they hold the keys, and we all accept the person does in fact hold the keys, can such a person change the manner of baptism? If there is a potential convert who is infirm, ill or elderly and is unable to be baptized in the prescribed manner, can the ordinance be changed in form to accommodate the need? That is exactly how the ordinance was changed after the New Testament times. A reasonable need, and accommodation for that need, resulted in an exception. Then the exception became the rule, and the original manner was forgotten.

If the Lord’s instruction regarding the manner of baptism in this verse cannot be changed, even by one holding keys and authority to do so, then what about other ordinances? Can other ordinances be changed by one who holds keys if they choose to do them differently? Why not? What happens when the one in a recognized position to perform ordinances decides to make changes to the ordinances?

Assume for a moment the Lord instructs Nephi on how to perform baptism, but Nephi decides thereafter to make a change to it. How would that reflect on Nephi? How would that reflect on the Lord? How would it reflect on the Lord’s instruction? What about Joseph Smith’s statement: “Ordinances instituted in the heavens before the foundation of the world, in the priesthood, for the salvation of men, are not to be altered or changed.” (TPJS p. 308) If the Lord gave Nephi the “power” to baptize, does that carry with it the “power” to change it as well?

Well, the purpose behind the Lord giving instructions was that “there shall be no disputations among you.” Does the instruction given by the Lord end as soon as we begin to see “disputations among” followers? Can an opinion poll that shows a majority of those who practice the ordinances don’t relate to them anymore and want to see them altered, create a “disputation” that allows the instruction from the Lord to be altered?

As stupid as these questions may seem, there are people who are genuinely confused by them. So I ask them. You must decide if the Lord’s instructions deserve respect and ought to be followed. Apparently men of good faith, honest hearts, and sincere desires can by reason of their status alone, contradict the Lord’s instructions and people won’t even blink. That’s the beauty of the claim that Rome makes to having Peter’s keys and the ability to seal on earth and in heaven. The Catholics can change anything and no one doubts they had the authority to do it. To allow the possibility that God would not support the Pope would be to entertain the unthinkable. So don’t even hold that thought.

3 Nephi 11

I have always wanted to do something with Christ’s sermons to the Nephites. It seems to me that we’ve been running through prophecies and warnings which serve one purpose, and leaving another one neglected. Balance requires us to return to another important purpose of the Book of Mormon. Namely, testifying that Jesus is the Christ, the Savior and Redeemer of Israel and the whole world.

So for that part, we’ll turn attention to Christ’s Nephite sermons.

I’ve already dealt with what I have termed the “Ceremony of Recognition” involved in Christ’s initial appearance. That is covered in The Second Comforter and won’t be repeated here. So I’m going to skip to verses 3 Nephi 11: 18-20.

“And it came to pass that he spake unto Nephi (for Nephi was among the multitude) and he commanded him that he should come forth. And Nephi arose and went forth, and bowed himself before the Lord and did kiss his feet. And the Lord commanded him that he should arise. And he arose and stood before him.”

The Lord has appeared, is identified and recognized by those who were at the Bountiful Temple. (This is probably an open air temple much like what we find in the Parowan Gap. If you consider the entirety of the description, it is not likely a closed structure like we build.) And those who are there have engaged in an Hosanna shout. (3 Nephi 11: 17.) When the ceremony has ended and the place has become sanctified by His presence, and the body there recognizes and accepts Him as who and what He is, the stage has been set for a further ceremonial event.

Christ speaks to Nephi. He calls his name. Important stuff. Being called by name by the Son of God! Now we’re seeing something really important. For those whose names are called by God are not merely being addressed. They are, the instant the Lord calls out their name, “called.” That is, the Lord will never speak one’s name to them unless He calls them to a work. So when we read that the Lord speaks to Nephi we know the Lord has both called Nephi’s name and called the bearer of that name to do a work. Nephi knew it. The crowd knew it. All present would have understood that Nephi just became the chief prophet of those present.

Nephi is told to “come forth.” It instantly puts us in mind of Lazarus being called forth from the tomb. (John 11: 43.) Like Lazarus, who rose from the dead by the speaking of those words, Nephi now goes forth to a new life. Resurrected from his prior status and put into a minister’s role by the Lord of all mankind.

Called, commanded to “come forth,” and endowed immediately with the Lord’s anointing voice, which bestows power and authority upon a man, (see, e.g., D&C 132: 46) Nephi arises from his kneeling position and steps forward.

Every knee remains bowed except Nephi’s. For a brief moment, as he walks forward, he alone, of all those assembled in the crowd, is the one who stands in the presence of the Lord. (c.f., Luke 1: 19). Others kneel, Nephi stands. It is honor, glory and privilege being displayed in this ceremony. Christ as King and Lord calls, His chief servant rises while all others remain kneeling. We are getting informed about the Lord and His ways in detailed ceremony conveying vast information in passing movement. It is too wonderful for words.

Nephi knows what he must do. For the servant who has been called to stand above his peers must then descend below them. Pride is unthinkable when in the presence of such a meek and humble figure as our Lord. It is required that the balance be restored. Nephi, who has been made to rise, must on his own choose to descend and abase himself. Those who seek their own glory will fall, while those who seek to humble themselves will rise again. So Nephi does what any person filled with light and truth would do in these circumstances. He comes to the Lord, falls below all, and descends to kiss the Master’s feet. He kneels again, bows to the ground. And in an ultimate sign of humility, he kisses His feet, which on any other being is the symbol of uncleanliness itself. Nephi can do nothing more to show his own submission to the Lord. He can do nothing further in ceremonial activity to say he is nothing and the Lord is everything. He can show no greater respect and gratitude. Here is a servant indeed. A chief servant to the Servant of servants! A Master and servant whose hearts are alike. Nephi is, above all else, showing to us all how we ought be.

The gentiles love those who rule over and exploit them. (Matt. 20: 25.) But Christ’s true followers do not crave chief seats. They desire to serve. They will hold others up, even if it requires them to descend below to lift them. Nephi is not a gentile, nor one who would ever exercise unrighteous dominion over others. (D&C 121: 39.)

The ceremony now requires the abased to respond to the Lord’s command again. Nephi is commanded to “arise.” It was not enough to “come forth” to the new life. Now, having been chosen, Nephi must also “arise.” It is a terrible burden. How can man “arise?” How can a man assume his position alongside His Lord? How can one who feels more suited to kneel and kiss his Master’s feet, rise up and look his Lord in the face? It is all too much. One hardly can bear the burden and difficulty to “arise” when it is the Lord’s own countenance you must confront. Too much. Too difficult. Too heavy a burden to lay upon mere man. How does Nephi dare to respond to the command to “arise?”

Through the swirling anxiety following the command, Nephi doesn’t have the strength to do so until the realization that “arising” is the Master’s will. It is the Master’s command. It can be done through faith in Him. For He gives no command without having prepared the means to accomplish it. (1 Nephi 3: 7.) It must be possible for Nephi to actually arise. Though a lifetime’s dread and remorse says to remain on your knees, it is the Master’s will that you nonetheless arise. And so you begin the dreadful effort, and your trembling knees respond. To your own surprise you find it possible to arise and look into the face of Him who is compassion itself. There can be no pride in this, for rising is by His command, and not by your own will. You may want to join in Moses’ chorus that “for this cause you know man is nothing!” (Moses 1: 10.) But it isn’t necessary to voice the thought. It is enough to understand the thought.

No man assumes this honor for himself. He must be called by God to stand in His presence.

And so Nephi arose, and stood before His Lord.