Tag: Joseph Smith

Sorting Things Out, Part 3

In addition to the “light” there is the problem of the “three voices.” The fact is that angels do not vibrate the air with vocal chords in order to communicate. They “speak” into the mind of the person they address. This is why there are two different quotes of the John the Baptist by Joseph and Oliver. Both of them “heard” him speak. But the “speaking” was into the mind of these two individuals. The communication “spoken” by John the Baptist was of intelligence, conveyed from the mind to the mind.

Joseph quoted John the Baptist as saying: “Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness.” (JS-H 1: 69.)

Oliver quoted John the Baptist as saying: “Upon you my fellow-servants, in the name of Messiah, I confer this Priesthood and this authority, which shall remain upon the earth, that the Sons of Levi may yet offer an offering unto the Lord in righteousness.” (JS-H footnote.)

For Joseph it was “the Priesthood of Aaron” and for Oliver it was “this Priesthood.” The concept is identical, the words, however, are not.

For Joseph it was “which holds the keys of the ministering of angels, and the gospel of repentance, and of baptism by immersion for remission of sins” and for Oliver it was “this authority.” Again, these are the words they used to convey the communication which came into their minds. Identical in substance, different in language. It is one of the evidences they were telling about an authentic event.

For Joseph it was “this shall never be taken from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness” and for Oliver it was “which shall remain on the earth, that the Sons of Levi may yet offer an offering unto the Lord in righteousness.”

These differences are the result of each converting into our language the thoughts or intelligence which came from the angel. Angels do not vibrate the air. They “speak” otherwise, in thought – mind to mind.
Similarly, none of those who occupied the same room, even the same bed as Joseph the night of the Angel Moroni’s visit heard anything. No one was awakened during the all-night repetitious lectures to Joseph by the Angel. No one else in the room heard anything. Only silence.

So in the embellished and untrue account of Lorin Woolley he adds a detail about the “voices of three men” coming from inside the room in an attempt to add credibility to the account. It doesn’t. It shows something has been added that did not happen. Details matter. From this I can say he lacks knowledge and experience in contact with angelic ministers.

Putting Joseph Smith into this setting as one of the “three voices” is additionally problematic.

It is also a questionable detail that the guard placed for the inside door would abandon his post and go outside to inspect the window screens. I assume he added this detail to insure the “credibility” of the appearance inside the room through miraculous means. Apparently the creator(s) of the account did not want to trust the lighting effect alone, but wanted to add a miraculous component to the arrival of Christ and Joseph Smith as well. Because as any skeptic would conclude, if they had broken open the exterior window screens to enter, I suppose we would not believe it was Christ or Joseph Smith.

I also note the morning-time glow of president Taylor in the account. This brightness which was difficult to look upon is akin to Moses’ descent from the mount, and designed to furnish that same sense of awe and holiness to the affair. I would think if that were the case, we would have something in the George Q. Cannon or L. John Nuttal diaries about the incident.

Sorting Things Out, Part 2

This incident was to have occurred on September 27th of 1886, and L. John Nuttal was in attendance. He was the Secretary to the First Presidency at the time. His journal records the following for that date:

President Cannon still improving in his health. The rest of the party all well.
President Taylor signed several recommends. A letter was received from Elder F. D. Richards, enclosing one from Bro. E. W. Davis of the 17th Ward, in regard to his call as a missionary and needing help.
A letter was received from Bro. A. Miner dated Sept. 20th stating that he had perfected the reincorporation of Toole Stake Corporation.
A letter was received from Bro. Wm. M. Palmer at Council Bluffs September 22, 1886, giving an account of his labors to that time.
A letter was received from Sister Ellen Norwood Billingsley of Orderville.
A letter was written to Elder Enoch Farr, President, Sandwich Islands Mission, in answer to his letter received September 7th.
A letter was also sent to Bro. Thos. G. Webber of Z.C.M.I.
A leter was written to President W. Woodruff in reply to his letter received September 25th.
President Taylor pitched quoits a while this morning, also in the afternoon.
President Cannon in the home most all day; he sat out of doors awhile in the after part of the day.
Brother S. Bateman carried in our mail matter.

The reference to “pitching quoits” means a game. The game was much like horseshoes, where you throw a ring made of rope or metal trying to ring it around a stake. In other words, the purported meeting on this day, if it happened at the times reported in the Woolley interview, would have been outdoors, and would have included both morning and afternoon games played by president Taylor. There is no real harmony between the account retold in the Woolley interview and the Nuttal record for that date. The hours’ long meeting in the one and the morning and afternoon games in the other are not describing the same day.

George Q. Cannon’s diary for the same day likewise makes no mention of the purported meeting which Lorin Woolley describes.

On the chance the meeting occurred the day before and was misremembered, again, the diary of L. John Nuttal is void of any reference. The meeting that day is referred to as “our usual meeting” and did not begin until 2:30 in the afternoon. Thus the dating cannot be correct. Both George Q. Cannon and L. John Nuttal were faithful reporters, and would have taken note of anything like the incident which is described by Lorin Woolley.

What that means is the account in the interview has at least one error. When relying on something for so important a matter as holding “authority” to proceed with plural marriages, these details matter a great deal. So, it appears to me the memory of Lorin Woolley is not altogether reliable, but that is a small matter. An event absent from the records of the faithful recorders (First Presidency Secretary and Councilor) does not prove that nothing happened. To be clear, I do think something happened, but what happened was far less than the event as reported by Lorin C. Woolley.

The next matter I think inaccurate in the account is the “light appearing under the door leading to president Taylor’s room.” This is contrary to the way these things happen.

First, from scripture, the presence of a heavenly light is not visible to unintended third-parties. An audience with one man will leave another man standing right next to him without any notice or visible exposure to the heavenly light. This is true of Daniel, who alone saw the vision and his companions did not: Daniel 10: 7. It is true of the vision in Joseph Smith’s childhood bedroom, where others were also sleeping when the angel Moroni appeared. See JS-H 1: 30.

Second, this is not how the Vision of the Three Degrees of Glory was received. Section 76 was an open vision to Joseph and Sidney Rigdon, seen in the same room where about a dozen visitors were present. They did not see any light, or any portion of what Joseph and Sidney saw. The best account was given by Philo Dibble, reproduced in the Juvenile Instructor 27 (May 15, 1892) 303-04, which states in relevant part:

The vision which is recorded in the Book of Doctrine and Covenants [D&C 76] was given at the house of “Father Johnson,” in Hiram, Ohio, and during the time that Joseph and Sidney were in the spirit and saw the heavens open, there were other men in the room, perhaps twelve, among whom I was one during a part of the time– probably two-thirds of the time,–I saw the glory and felt the power, but did not see the vision.

The events and conversation, while they were seeing what is written (and many things were seen and related that are not written,) I will relate as minutely as is necessary.

Joseph would, at intervals, say: “What do I see?” as one might say while looking out the window and beholding what all in the room could not see. Then he would relate what he had seen or what he was looking at. Then Sidney replied, “I see the same.” Presently Sidney would say “what do I see?” and would repeat what he had seen or was seeing, and Joseph would reply, “I see the same.”

This manner of conversation was repeated at short intervals to the end of the vision, and during the whole time not a word was spoken by any other person. Not a sound nor motion made by anyone but Joseph and Sidney, and it seemed to me that they never moved a joint or limb during the time I was there, which I think was over an hour, and to the end of the vision.

Joseph sat firmly and calmly all the time in the midst of a magnificent glory, but Sidney sat limp and pale, apparently as limber as a rag, observing which, Joseph remarked, smilingly, “Sidney is not used to it as I am.”

If Woolley was not invited into the vision (and his account makes clear he was not invited to participate), then this detail of seeing the heavenly light does not belong in an authentic narrative. It is a detail that, in my view, has been added to embellish the account and make it seem more believable. However, to me it makes the account less believable.

My own experience also tells me it is not trustworthy. The Lord was with me in the Draper Temple recently, and no one present had any idea what transpired nor beheld a thing of what happened there. An interloper does not behold glory, nor participate in such things. The retelling by Woolley, however, makes the mistake of embellishing with the very kind of detail that is incorrect.

This detail, therefore, makes the account less authentic to me, not more. Whatever happened with president Taylor involving the claim he gave the power to seal plural marriages to the “five men” did not, could not, have involved an interloper beholding a heavenly light shining under a closed door. The light of heaven is not natural, coarse or physical. To behold it you must be invited in, and if not invited in you are left without any vision, or knowledge of its presence.

Be careful what tales you trust. There are more problems with Lorin Woolley’s account, which we will continue to discuss…

Hyrum Smith, Part 2

In order to have a meaningful discussion about Hyrum, it is necessary to provide background information that may seem strange to most modern Latter-day Saints. We have a much different story today than the story told in the beginning. To communicate across the barrier of mistaken and incomplete understanding, there are some ideas that seem strange that are required as background to begin to explain why Hyrum was so significant.

Hyrum was given the calling of “Priesthood and Patriarch” in a revelation in January, 1841. (D&C 124: 91.) That seems a curious statement to us, since everyone is presumed to have held the “priesthood” as soon as they were “elders” in the church. In the beginning, however, it was not understood the same way it is now. The offices of “elder,” like other offices, (priests, deacons, teachers) were offices in the church. (D&C 20: 38.) They were not coincidental to having priesthood. They were “offices… in the church of Christ.” (This was the original name of the church.) These offices were elected, approved by common consent, and then filled by those elected. After Section 107, the two things (church office and priesthood) were conflated to mean the same thing. The office belongs to the church, and whether there is priesthood present or not, the right to preach, teach, expound, exhort, baptize, lay on hands for the Holy Ghost, bless and pass the sacrament, are all things which the Lord commissioned the church to perform. This is also why, at the time Joseph and Oliver received only the Aaronic Priesthood, (JS-H 1: 69) they began to call one another the First and Second “elder of the church.” (JS-H 1: 72.) This is also why Joseph and Oliver received the Holy Ghost when baptized (JS-H 1: 73) even though the angel said the priesthood given did not have “the power of laying on hands for the gift of the Holy Ghost.” (JS-H 1: 70.) They had the right to baptize, they were called the “First and Second elders of the church,” but they did not have the “power of laying on hands” for the Holy Ghost. This is not inconsistent, but it is different from what we now overlay onto the idea of priesthood. Today we are more confused than ever even when we think ourselves in possession of the truth.

In any event, when the January 1841 revelation came, Hyrum had already proven valiant. The time arrived when the Lord wanted Hyrum to be ordained to “Priesthood” and “Patriarch” so that he might “hold the keys of the patriarchal blessings upon the heads of all my people.” (D&C 124: 93.) This same revelation appointed another “prophet, and a seer, and a revelator unto [the Lord’s] church.” (D&C 124: 94.) This was the word of the Lord establishing this status and entitling Hyrum to claim this position.

He was then to “act in concert also with my servant Joseph” as co-president of the church. (D&C 124: 95.) Joseph had restored to him “all things” and could ask and the Lord would “make all things known unto” him (D&C 132: 45). Hyrum was likewise able to “ask and receive” answers from the Lord. (D&C 124: 95.)

Because of this ordination by the word of the Lord, Hyrum was given the power to seal: “Whoever he blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven.” (D&C 124: 93.) These rights made him co-equal with Joseph, though Hyrum always acted only in concert with Joseph. He was meek, like Moses (Numbers 12: 3) and like Nephi, son of Helaman (Helaman 10: 5). They could be trusted by the Lord because they would do what the Lord wanted, not what they wanted. (See also Alma 14: 10-11.)

This is the kind of man Hyrum was. He was trusted by the Lord, and chose to die with his brother. Had he lived, He would have been Joseph’s successor. Brigham Young said this during the debates over who should succeed Joseph as the president: “Did Joseph Smith ordain any man to take his place? He did. Who was it? It was Hyrum…” (Times & Seasons, October 15, 1844, Vol. 5, p. 683.)

This is an interesting fact because Hyrum was not a member of the Quorum of the Twelve at the time he was killed. However, even Brigham Young, who won the initial debate having argued that the twelve should lead, and then ultimately won an election in December 1847 to become the president of the church, acknowledged it was Hyrum’s right to succeed Joseph. With Hyrum gone, and without any clear direction to follow, the church elected first the twelve, and then Brigham Young.

Brigham Young was never ordained to be church president. He was elected. The initial offices of Elder, Priest, Teacher, Deacon were elected positions. Brigham Young viewed the office of church president as similarly elected.

He explained how he thought this should operate. Anyone could lead the church. All that was required was an election, then the prayers of the members. Here is the system: “Take any man in this kingdom, and if the people say that they will make him a President, or a Bishop, or elect him to fill any other office, and the faith of the people is concentrated to receive light through that officer or pipe laid by the power of the Priesthood from the throne of God, you might as well try to move the heavens as to receive anything wrong through that conductor. No matter whom you elect for an officer, if your faith is concentrated in him through whom to receive the things which he is appointed to administer in, light will come to you. Let a presiding officer or a Bishop turn away from righteousness, and the Lord Almighty would give him the lock-jaw, if he could not stop his mouth in any other way, or send a fit of numb palsy on him, so that he could not act, as sure as the people over whom he presided were right, that they might not be led astray.” (Complete Discourses of Brigham Young, Vol. 3, p. 1379, November 29, 1857; the talk can also found at JD Vol. 6 beginning on p. 93.) In this system, the power of being elected coupled with the members’ prayers were enough to always insure the answers you got through that leader were exactly perfect.

This was in the early days when church leaders were elected to office. Church authorities may offer names, but the congregation, stake, or church members elected them to office.

With Hyrum’s death, we lost something of great value. If he had outlived Joseph, he would have been the unchallenged church president. His succession would have set the pattern for later church presidents. They each would have chosen their own successors before they died. (See D&C 43: 2-5.)

By the time Brigham Young established the twelve as the seat of power, the pattern was set. Instead of the replacement being chosen by the sitting president through revelation, the senior apostle was presumed to be the next in line. Today’s legal structure using the Corporation of the President of the Church of Jesus Christ of Latter-day Saints the succession is automatic. The corporation’s sole member is the longest tenured apostle. This is in place because Hyrum did not outlive Joseph. So we are all affected by the loss of Joseph’s brother.

Lehi’s Priesthood

There is a key verse which passes by quickly. It establishes an important identity for Lehi. The verse confirms that Lehi saw God the Father sitting on His throne. (1 Ne. 1: 8.) In other words, Lehi beheld the face of God, the Father. This key verse identifies Lehi’s authority.

Following immediately after this view of the Father, sitting on His throne, Christ descended in His glory and ministered to him. His glory was above the brightness of the sun. (1 Ne. 1: 11-13.)

After Christ ministered to him, Lehi put the Father’s activities into perspective, declaring “unto the Lord: Great and marvelous are thy works, O Lord God Almighty!” (1 Ne. 1: 13.)

He saw the face of the Father. He was ministered to by the Son. This cannot occur unless Lehi had the highest form of priesthood. This is required for a man to see the face of the Father and live. (D&C 84: 19-22.)

Lehi required priesthood: “without… the authority of the priesthood, and the power of godliness…no man can see the face of God, even the Father, and live.” (D&C 84: 21-22.) Lehi saw Him. Therefore part of the ministry of Christ to him necessarily included conferring priesthood.

Joseph Smith explained it like this: “All Priesthood is Melchizedek, but there are different portions or degrees of it. That portion which brought Moses to speak with God face to face was taken away; but that which brought the ministry of angels remained. All the prophets had the Melchizedek Priesthood and were ordained by God himself.” (TPJS, pp. 180–81.)

In Lehi we have an instance of an Old Testament era prophet being “ordained by God himself” in the very first chapter of the Book of Mormon.

The phrasing in verse 8 (“he thought he saw God sitting upon his throne”) is an art form, or a formula. Alma would later use the same phrasing. (Alma 36: 22.) The best way to understand this formulation is found in Paul’s writings: “whether in the body, I cannot tell; or whether out of the body, I cannot tell; God knoweth.” (2 Cor. 12: 2.) Similarly, Joseph Smith’s encounter in the First Vision was either in the body or not, and during the vision he became physically incapacitated. (JS-H 1: 20: “When I came to myself again, I found myself lying on my back, looking up into heaven.”) Daniel also physically collapsed when the Lord visited with him. (Dan. 10: 5-19.)

How much that book teaches us! It is only our neglect which renders it unable to teach us the fullness of the Gospel of Jesus Christ.

This is only the first chapter of the book (1 Ne. 1) and it has an example of a vision of God the Father sitting on His throne, and the Lord Jehovah ministering to and strengthening a prophet of God! What great promise this book holds indeed if that is only the first chapter! Perhaps we should take it more seriously. (D&C 84: 54-57.) No wonder President Packer can lament in General Conference about the absence of priesthood power in the church. (The Power of the Priesthood.)

Received of His Fullness

When the heavens opened to Joseph and Sidney Rigdon jointly in 1832, they saw and heard many things. Among the many things shown them was the Father sitting on His Throne and the Son beside Him. (D&C 76: 23.) The Vision included not just the final state of mankind in the various kingdoms of glory, but also included an explanation of the rebellion by an angel in a position of authority before God. (D&C 76: 25.) They saw the heavens weep over this rebellious angel. (D&C 76: 26.) They saw the terrible, inexpressible end to him, and all who follow him. (D&C 76: 44-48.)

They saw the final state of mankind. They also beheld many things they were not permitted to write. (D&C 76: 114-115.) Their knowledge exceeded what is lawful for man to know. Because of this knowledge, they were not like the others of their generation.

They entered into the Throne Room of the Father, and beheld Him in His glory. Because of this, both Joseph and Sidney “received of his fulness” (D&C 76: 20). This is how the fullness is received. It can be symbolized, ritualized, or conferred by an ordinance, but the fullness itself involves God the Father and His Son Jesus Christ, personally. Therefore, when we speak of “fullness” through symbol, ordinance and ritual, we are speaking of the type. When we speak of the “fullness” itself, we are speaking of the real thing. There is a custom to accept the rites and symbols in place of the real thing. This is so much so that, today, some doubt the need for the real thing.

The “fullness of the Father” includes the “fullness of the priesthood.” It also includes more. Joseph and Sidney joined the holy angels who stood before God. (D&C 76: 21.) Therefore, they would be among those who “came to an innumerable company of angels, to the general assembly and church of Enoch, and of the Firstborn.” (D&C 76: 67.)

By 1841 the fullness of the priesthood had been forfeited by the church. (D&C 124: 28.) Christ offered, on condition of the completion of the Nauvoo Temple, to come and restore that fullness again to the church. That required Him to come. (D&C 124: 28.) If He came, then men would be redeemed from the fall and return to God’s presence. (Ether 3: 13.)

To have Zion, God must come and dwell with His people. (Moses 7: 69.) To have Zion is to have people who:
-are of one heart, and
-are of one mind, and
-dwell in righteousness, and
-have no poor among them. (Moses 7: 18.)

There are many things which occupy the attention of Latter-day Saints. This short list, however, would seem to be the most important place to begin, assuming we were interested in having Zion return. We are not currently unified and for the most part are fragmenting. This is the inverse of what brings Zion.

Answer: Reading Scripture

I received a question this morning about the first two verses of Section 132. The questioner presumes the first two verses frame everything that follows. According to his manner of reading the first two verses the language dealing with eternal marriage requires plural wives.

Here’s my response:

God gives “liberally.” (James 1: 5.) This means something. The word “liberally” is illustrated frequently in scripture. For example, Joseph Smith inquired which church to join. (JS-H 1: 18.) The answer to the specific question was to “join none of them.” (Id., v. 19.) But the answer was not limited to the question posed. It also explained that:

-Their creeds were an abomination.
-The professors were corrupt.
-The practitioners draw near with their lips, but
-Their hearts were far from God.
-They possess only a form of godliness.
-Their form of faith is powerless.
-Their doctrines are merely commandments from men. (Id.)
Then the Lord added “many other things did he say unto [Joseph]. which [he] could not write at this time.” (JS-H 1: 20.)

This information, beyond which church to join is the Lord giving liberally.

When Joseph sought to know what his standing was before God four years later, he prayed to have his sins forgiven. (JS-H 1: 29.) In response to this inquiry, the angel Moroni appeared and gave him information about coming judgments, the future revelations to be poured out as promised in Joel, the restoration of priesthood, and a book buried nearby giving a history of the ancient inhabitants of the American continent. (JS-H 1: 33-43.) The answer was far beyond the scope of the inquiry. This was God giving “liberally.”

When the Brother of Jared tried to solve the problem of interior lighting in eight barges, the Lord’s answer had very little to do with the lighting problem. (Ether 3: 1.) The Lord’s answer redeemed this prophet from the fall (Ether 3: 13), included ministering to him as the Lord administered to the Nephites at a later time (Ether 3: 17-18), and the Lord “ministered to him,” which would have included a great deal more than solving lighting issues (Ether 3: 20.) This is what “liberally” means.

The question asked by Joseph concerned plural wives and created the circumstance where the Lord could then “give liberally” to Joseph. The question is posed in verses 1-2. The Lord gives liberally, and explains the eternal marriage covenant (not responsive to the question asked). Then he also answers the question, beginning at about verse 34 and going through verse 44. Moreover Joseph receives his calling and election, and is given the sealing authority in verses 45 through 50. This, once again, has nothing to do with the question in verses 1 and 2. This is the Lord “giving liberally.”

Revelations from the Lord go well beyond the question asked. Oftentimes the issue which brings a prophet before God has nothing to do with the reason we later learn of the Lord’s answer. The highly local question (which church to join, how to light a barge, where to hunt food, why some ancients had plural wives, what repentance is required, etc.) is largely irrelevant to us. The “liberally” given material addresses matters of universal concern:

-Apostasy and restoration.
-Priesthood restoration to Joseph.
-The fullness of God’s revelations to mankind, including from the beginning to the end.
-Calling and election.
-Sealing authority.
-Visions of eternity.
-etc., etc.

It is the “liberally given” material which shows what the Lord really intends to bestow on mankind.

Therefore, although the question is posed in verses 1 and 2, the answer goes well beyond, giving liberally, and reveals for the first time the eternity of marriage. You can have plural wives without having an eternal marriage. That is what happens today in the various powerless cults. But the conditions for having an eternal marriage, bound by someone who has been into the Lord’s presence and received from Him that authority (as Joseph did), is another matter.

Therefore I do not think verses 1 or 2 frame what follows any more than I think the ministry of Jesus to the Brother of Jared is confined exclusively to lighting interior of barges; or any more than Moroni’s visit was confined exclusively to whether Joseph had good standing before the Lord.

The Prophetic and the Priestly

There are two approaches to preserving a belief system. Scholars refer to these as “sophic” and “mantic,” but the scriptural language would be “the priestly” and “the prophetic.”

Priests deal with rites, ordinances, commandments and procedures. This durable approach to preserving a belief system allows a dispensation of the Gospel to continue to have a presence, long after a founder has died. Moses, for example, established a system of rites and observances which then became the religious fare of priests who perpetuated the system from the time of Moses until the coming of Christ.

Prophets deal with God and angels. They receive new insight, promises and covenants. Their conduct can even appear to violate the traditions of the religion they follow, but that is only because they are not bound to the tradition as practiced by the priests. Instead they have penetrated into the underlying meaning, the original power, the purpose of the rites.

Dispensations are founded by those who combine both traditions. Moses was a prophet, and established priestly rites. Christ was a prophet and more, and He also established priestly rites. Similarly, Joseph Smith was an authentic Dispensation Head who was both a prophet and established priestly rites.

The reason an apostasy can be concealed from the view of religious believers is because they confuse the presence of continuing priestly tradition with both. They do not notice the prophetic presence has left. Concealing the fact that the prophetic presence is gone is possible because priests focus on authority and make that idea the central, even controlling issue for salvation.

Catholics held a monopoly for a thousand years using the idea of “keys from St. Peter” as the foundation upon which the religion was built. Not until the eastern Orthodox faith departed was there any choice to be made between “keys” in Rome and “keys” in Constantinople. It took Martin Luther to finally peel away the fraud of “keys” independent from righteousness. His expositions on the “priesthood of faith” allowed a divorce between claims of priestly “keys” and faith in God.

It took Martin Luther’s revolution in thinking several hundred years to create a religious landscape where Joseph Smith and a new Dispensation of the Gospel could be introduced. These things move slowly because mankind is generally imprisoned by their traditions and are incapable of seeing the difference between the priestly and the prophetic traditions. This blindness becomes the tool through which the priestly tradition controls mankind.

Priestly tradition is stable, authoritarian, controlling, focused on outward conduct, amasses wealth, power and prestige. Priestly tradition can continue in the absence of spirit, revelation or even godliness. Priestly tradition can become the friend of government, business and empires, and can work hand-in-hand with the powers of this world.

Prophetic tradition is unruly, unpredictable, and challenges the god of this world. It cannot work with the powers of this world, but strikes at its authority. It cannot exist without the direct involvement of God and angels and it cannot be divorced from continuing revelation.

You can have both without an apostasy. You can have the prophetic without an apostasy. You can have a priestly tradition exist without an apostasy, but that is much less likely. In any complete apostasy, the presence of the priestly tradition is essential to be able to accomplish the “trick” referred to in the post yesterday.

Power in the Priesthood

Here is a quote from the Journal of Discourses recently brought to my attention:

“This failure to realize all the blessings and powers of the Priesthood does not apply to the elders and lesser Priesthood only; but it applies to the higher quorums, and comes home to ourselves, who are Apostles of Jesus Christ. We are presented before the Church, and sustained as prophets, seers and revelators, and we have received oftentimes the gift of prophecy and revelation, and have received many great and glorious gifts. But have we received the fullness of the blessings to which we are entitled? No, we have not. Who, among the Apostles have become seers, and enjoy all the gifts and powers pertaining to that calling? And those who are called to perform special missions in opening up dispensations of the Gospel to the children of men, as Joseph and others were called of the Lord, He endows more fully with these gifts; but this does not hinder others from enjoying similar gifts according to His promises, and according to our faithfulness. And I have thought the reason why we have not enjoyed these gifts more fully is, because we have not sought for them as diligently as we ought. I speak for one, I have not sought as diligently as I might have done. More than forty years have passed away since these promises were made. I have been blessed with some revelations and prophecies, and with dreams of things that have come to pass; but as to seeing things as a seer, and beholding heavenly things in open vision, I have not attained to these things. And who is to blame for this? Not the Lord; not brother Joseph—they are not to blame. And so it is with the promises made to you in your confirmations and endowments, and by the patriarchs, in your patriarchal blessings; we do not live up to our privileges as saints of God and elders of Israel; for though we receive many blessings that are promised to us, we do not receive them in their fullness, because we do not seek for them as diligently and faithfully as we should.” (Orson Pratt, JD 25:145-146)

This candid statement of Elder Orson Pratt is a beautiful and faith promoting statement from an earnest and faithful Apostle. He was called by the Lord, through revelation to Joseph Smith, and held the office given him. His lament of failing to attain, because of a lack of diligence, should summon to each of us a renewed resolve to be faithful and true to the Lord. When so many have fallen short, the Lord deserves to have someone succeed. Why is that not you? Why do you not summon the faith and diligence to become His friend? This is an open invitation to everyone. (D&C 93: 1.) Therefore it is an invitation to you.

I think the best way to view all priesthood assignments in the church as entirely probationary. That is, ordination is an invitation to come and receive. It is up to each individual whether they will come and will receive. Ordination is invitation. Acceptance is through living the principles and ordinances of the Gospel.

The Lord often spoke to “the elders of my church” as one category, in contrast to “priesthood” which is another category. We conflate the two. An elder is invited to become an actual priesthood holder, but that is dependent upon heaven, alone. It may be conferred on us, but heaven must ratify. (See D&C 121: 36-37.) Therefore, there are a lot of elders in the church who have no priesthood. Yet they have an authoritative invitation to connect with heaven and rise up and receive it.

We conflate so many things because we tend to be lazy. We want to be able to acquire priestly authority as easily as we acquire a merit badge. It just does not, cannot work that way. Heaven controls that end of our faith. We conform to the conditions or we do not receive. The test is measured in our hearts, not just in our outward conduct. I suspect Elder Orson Pratt was never closer to attaining what he sought than when he humbly confessed his failure and sincere desire. His heart seems broken, his confession sincere, his desire authentic.

When someone has the fullness of the priesthood, they have the ability to ask and get an answer. When Joseph received it by the voice of God in the early 1830’s, the Lord confirmed “I restore all things, and make known unto you all things in due time.” (D&C 132: 45.) When the voice of God declared that it was also to be upon Hyrum Smith, it was declared by revelation that he would have the keys “whereby he may ask and receive.” (D&C 124: 95.) When Nephi, son of Helaman received it, the Lord declared: “all things shall be done unto thee according to thy word, for tho shalt not ask that which is contrary to my will.” (Hel. 10: 5.) Joseph Smith explained this relationship when referring to Noah conversing with the Lord preliminary to destroying the wicked. Noah was told by the Lord how he (Noah) could save himself and his family. Joseph explained, “thus we behold the Keys of this priesthood consisted in obtaining the voice of Jehovah that he talked with him in a familar and friendly manner, that he continued to him the Keys, the Covenants, the power and the glory with which he blessed Adam at the beginning and the offering of Sacrifice which also shall be continued at the last time, for all the ordinances and duties that ever have been required by the priesthood under the direction and commandments of the Almighty.” (Words of Joseph Smith, 5 October 1840, Monday morning, Robert B. Thompson’s account; spellings corrected.) One of the reasons we know Joseph Smith had the fullness was his ability to always get an answer to his inquiries. During his life, the Lord called the church a “true and living” church because it was in constant communication with the Lord. (D&C 1: 30.) While Joseph was at the head, the church could always ask and get an answer from the Lord through him. There was never any reason for the church or its leaders to speak in the absence of revelation. The Lord hearkened to Joseph. Joseph held “the keys of the mysteries and the revelations” D&C 28: 7. He had the “keys of the mysteries of the kingdom” D&C 64: 5. He held the “keys of the kingdom” D&C 81: 2. Joseph had “this greater priesthood [which] admistereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God” D&C 84: 19. For Joseph, the fullness was getting answers, solving mysteries and always using revelation to do so.

When the Lord designated Hyrum to receive this same authority, then the Lord was bound to also heed Hyrum’s inquiries and answer him. Joseph could be removed, but the church still had someone at the head who would be able to ask and get an answer, just as with Joseph.

It is a great thing when the church is “true and living” and has, at its head, someone like Joseph or Hyrum who could ask and get an answer. That is why it is so puzzling and offensive for the church’s press spokesman to recently claim the church’s leaders for generations spoke “in the absense of revelation” about a matter of critical importance for salvation of an entire race of people. When they said: “The origins of the priesthood availability are not entirely clear. Some explanations with respect to this matter were made in the absence of direct revelation and references to these explanations are sometimes cited in publications. These personal statements do not represent Church doctrine.” The church has repeatedly claimed to have the fullness of the priesthood, therefore it is a terrible indictment of Brigham Young, John Taylor, Wilford Woodruff, Lorenzo Snow, Joseph F. Smith, Heber J. Grant, J. Reuben Clark, David O. McKay, among many others, that they spoke “in the absence of direct revelation.” This surprising claim by the press spokesman contradicts the established order, recognized authority, and most importantly the church’s claims. I have taken some criticism for suggesting an alternative view of our history in my last book, but I’ve never made such an attack as this. This is a serious accusation, and one which the spokesman ought to provide us with an explanation. Did the leadership proceed on a matter of such importance “in the absence of revelation?” That seems heartless and unkind. Perhaps it was, but I would hope we would have some follow up explanation, because the assertion is troubling.

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.

I Am a Mormon, Part 5

The purpose of the faith restored through Joseph Smith was not to enshrine mere men as idols. It was to proclaim that all men, every one of us, can know God. The whole of Joseph’s message can be summed up in the proclamation that God is no respecter of persons, but will give to all men liberally who ask of Him. It is James 1: 5: God does answer prayer.

This message came to me from the Mormon elders who taught me about the Restoration of the Gospel. These young men were not “slick,” but quite homespun. They used flannel boards and paper cut-outs. One of them was from Nephi, Utah. He was inarticulate, butchered grammar, and spoke with an odd accent. For several lessons, I literally thought he was saying “p-r-i-e-s-t-e-d.” A few weeks into investigating, I was a bit chagrined when I realized he was actually trying to say “priesthood.” Later, Elder Black (who baptized me) presented a better image. Some 39 years after baptizing me he is still a friend.

I did not join the church because it was powerful, rich, or slickly marketed. It appeared to me to be homely, rough and extremely unpopular when I joined. As I recall, there were less than 350,000 total priesthood holders and only a minority of them were active. What the church offered was information from, and a connection to God. I tested the process. I received an answer to my prayer about Mormonism from God.

When I joined the church I gave up everything. I lost my friends and family. I was alienated from the life I had known and lived. It required all of it to be put on the altar and set on fire. But, having heard from God in answer to prayer, there was no hesitation. Though I was realistic about my own flaws, and thought I could never be a good enough Mormon, I intended to try. I had the courage to do so because God had spoken to me in answer to prayer and I believed He wanted me to become a member.

Now, I find a nameless, distant committee in the Church Office Building questioning my faithfulness (based on Internet leaks from the COB). Though the local authorities have shown nothing but acceptance for me, and I have served honorably and without controversy in my ward and stake, these distant Strengthening the Members Committee, who know nothing of me and have never talked to me, think it their prerogative to meddle.

I left all I knew to become a member of the church because I was following God. I still follow God. I began this journey to follow God. I did not begin this journey to follow men, elders, bishops or presidents. I gave up friends and family to follow God. I will not hesitate to make that trade again. I can be cut off from fellowship with the church, but you have no power that can cut me off from God. It is His company that brought me to you, and will be His company I keep whether you stay in fellowship with me or not.

I would prefer to stay in fellowship with both God and the church. But the church is a poor trade to make in a bargain that would cost me association with God. I do not measure my standing before God by how many people think well of me. I could not care less. It is absolutely fine if you think I’m unworthy, misinformed and even a crank. The things I have written can, have and will help some come to Christ. Some of the things I have written can, have and will help some who are struggling with the church’s doctrine and history. The Gospel originates from God, is to save mankind, and cannot be safely ignored.

I took Joseph’s teachings to heart. I also asked God. He has given liberally to me. Therefore, I testify of this process and invite others to have faith and to seek Him. Not me. Not men. Not some intermediary. Seek for God. There is none who can save you but God. If the Strengthening the Members Committee determines to pressure the local authorities to make a decision they would never have made on their own, then you are casting away a friend, not an enemy. To my knowledge this would be the first time you decide to impose discipline from inside the Church Office Building against someone who:
-Does not challenge your right to preside.
-Sustains the leaders.
-Has written about the scriptures and doctrine from a faithful view.
-Has defended the restoration and Joseph Smith.
-Has attempted to conform our history to the scriptures.
-And who will be weighed against your vanity and injured pride rather than the tenants of the underlying religion.

For my fellow Latter-day Saint (and the Central Command) who choose to condemn me, there is something about this moment you ought to pause to consider. This intersection is not one you want to be in, really. What if I am telling the truth? What if I’m right? In the final analysis, I am a Mormon. I am converted to this faith and will remain converted to it whether you decide to withdraw fellowship or not. My religion will remain whether you let me remain a member of this church or not. Were I in your shoes, I’d welcome someone as committed to the faith as I am, and never adopt the role of an accuser of any Saint. I claim to belong to God, not to you. If you decide to pressure local authorities to cast me off, there is another law decreed before the foundation of the world you will perhaps inadvertently invoke against yourself. This is not the intersection you want to be in, and I mean that in all seriousness and with all my heart; for your sake, not for mine. I know my standing before God, and nothing you can do will alter or affect that, but how you treat me may alter your standing before Him. For your own sake, I would ask you not to do something you will later very much regret.

The Gospel of Jesus Christ is true, authentic and holds the means for redeeming mankind. Whether the church’s history is an unmitigated series of correct choices and flawless performance by leaders and members alike, it does not change one whit the obligation each of us has to come to Christ for redemption. Whether the church has everything it claims or not, doesn’t change our obligation to God. So where does any of this matter? We all still must repent and obtain hope in Christ. I focus and write to further that. I have no other agenda.

I Am a Mormon, Part 3

I am a Mormon. That is because I believe in this faith. Through-and-through, I am convinced Joseph Smith really was called of God, translated the Book of Mormon– an authentic new volume of scripture telling the account of a fallen people.

What I believe and why I believe it has been the subject of eight books to date. I’ve made no secret of my thoughts, experiences and reasons for becoming and remaining a Mormon. There are a handful of fellow-Mormons who resent or question my views. This is quite odd, since I do not question theirs. Apparently they do not know Mormonism is non-creedal, and respects every person’s right to worship as they wish. There should be very little “control” over beliefs in Mormonism, and a great deal of freedom for its converts. As shown in the prior post, even an Assistant LDS Church Historian claimed he didn’t have a testimony of church history. We are free to reach our own conclusions. Those who criticize are apparently unaware of the contours of the religion they espouse.

I do not question church leaders’ good-faith, or their right to make decisions, even ones I disagree with. It is not a sin, nor apostasy to have an opinion different than the leaders. They alone have the right to lead and I believe they do so to the best of their ability. Their right is upheld by the common consent of the church. Until someone is dismissed by the common consent, we all sustain them in our prayers and actions. At least if you are an active Mormon, as I am.

The church’s leaders are empowered by the common consent of the church, according to a pattern established by God. I work to make their job easier by doing whatever is asked of me in donating church service. Yet now I find myself the object of fellow-Mormon’s ire, and judging from leaks on the Internet also from the Strengthening the Members Committee of the Church of Jesus Christ of Latter-day Saints. I absolutely disagree that I am not allowed to believe as I do and also be a faithful, active Mormon. I have explained what I believe and why, and discussed problems in church history from a faithful, but candid view.

Fortunately Mormonism is not Historic Christianity. Historic Christianity splintered into the Protestant and Catholic divisions because the church hierarchy attempted to suppress freedom to believe the truth among the members. That inappropriate overreaching created the Lutheran Church, then all the others, as believers in the Gospel of Christ were unable to believe or trust a hierarchy determined to suppress thought and limit discussion. Mormonism has the advantage of knowing this history, and can avoid making that kind of foolish error. That does not mean we will avoid it, only that we are well enough informed by history to be able to avoid it.

I am a “Mormon” whether another church member thinks my faith is consistent with his or not. This is because I am converted, and sincerely do accept these teachings originated from God when He once again intervened directly in mankind’s affairs. The Lord was able to intervene because a young man, following a promise in the Bible, asked in faith which church he should join. The Lord answered him, and set that young man on a course in which the Gospel of Jesus Christ was returned to the earth. The return began with God’s direct involvement, and included a return of angels to minister to and teach Joseph Smith things worth every person’s time to investigate.

I investigated Joseph’s claims. In fact, I continue to investigate them, searching deeper and deeper into understanding this great, final work by God. It was begun by the Lord through Joseph Smith. But it was not finished then, and our new scriptures promise yet greater things still in the future (see 9th Article of Faith). When anyone asks God in humility about this work, they can get an answer from God. (James 1: 5.) In fact, at the core of Mormonism is the obligation of every believer to study, ponder, pray and ask God for themselves. (Moroni 10: 4-5.) Every Mormon is supposed to know God by hearing from Him. Then, once having secured a testimony that Mormonism is true, we have an obligation to testify to others about this new work of God in our day. (D&C 38: 41; 88: 81.)

I have been doing that for many years. Elder Ballard has told us all to go to the Internet to defend our religion, and I have done that too. I have been dutiful in observing what I’ve understood my obligations to be as a faithful Mormon.

There is a claim made by some uninformed fellow-Mormons that as a result of what I’ve written in Passing the Heavenly Gift, I have caused unintended “collateral damage” to some people’s faith. Meaning, they want to condemn my efforts because they think there might be some few who were discouraged by that book. There have been dozens of letters and emails I have received by those who, after reading it, were strengthened in their faith. There are many who had been inactive or disaffected from the church and returned to activity after reading the book, and yet there are allegedly some few who have been so challenged by the book that they have left the church. I have to say, first, I am honestly unaware of and have never heard any credible account of someone leaving the church because of what I’ve written. If there is someone who has, or if you know of someone who has, then I’d appreciate it if you would post a comment giving me some information about that. But I want names of those who have “left the church” because of the book. I don’t want rumors, or fictitious personas or pseudonyms adopted by someone concealing their identity. That kind of dishonest “AstroTurf” is not proof of anything. You know who I am because I’m being honest. I’m exposed to view, accountable and honest. The fake community of posters and commentators are, in reality, a few dishonest souls trying to multiply their importance by their frequent posting of themes. Many of them are being paid to do so.

So far, despite the dozens of emails and letters from real people, giving their home addresses or names and email addresses, confirming that faith has been supported and aided by what I wrote, I have nothing from anyone saying anyone left the church. A handful of have disagreed, but none of them claim to have lost their testimony or left the church. Therefore, I am left thinking this “collateral damage” theory is just a mirage intended to inhibit my honesty and not a real phenomena, but if it is a reality, I’d like to know.

Second, I do not believe it is appropriate to judge anyone (leadership or myself) on the basis of alleged “collateral damage” from actions undertaken in good faith to help others. It is a false standard which will only lead to condemning people by an unjust standard. If this is the standard to be applied to me by a fellow-Mormon, then I would ask them to see what happens if you adopt that standard for the church. As soon as they do, they will condemn those leaders who adopted the “Raising the Bar” program which left thousands of young men feeling dismissed and rejected by the church. Many of these young men are no longer active in the church. They are resentful of the way they were “judged” and told they were not worthy and COULD NOT become worthy through the atonement of Jesus Christ as far as the “church” was concerned. Jesus Christ paid the price for these young men and women willing to repent. Satan tells you you are unworthy. The total numbers on the “collateral damage” are shocking.

Add to the list of the “collateral damage” all those who are not ministered to because of policies in the Church Handbook of Instructions. The mischief that has actually resulted from strict enforcement has caused several people to leave or stay away from the church.

General relief society president Julie Beck aroused a firestorm of controversy and alienated some church members a few years ago in a general conference talk. Is she “guilty” of causing “collateral damage” by that talk? Can we apply that standard to her? I would hope not.

There are returned missionaries drifting into inactivity by the thousands (roughly 50% within two years of returning), because the experiences on the mission have been unsatisfactory for a host of reasons. Mission presidents have verbally abused some of these young men and women. Some have been told to baptize the unworthy and unconverted to create statistical proof of the success of the mission. One young missionary who served in England was told by his mission president to baptize a drunk man (he actually showed up to be baptized inebriated). He did, but it left a scar on the conscience of the young Elder. Indeed, if “collateral damage” is a good standard, there are many who we know have left the church as a consequence of policies and procedures implemented through the good faith decisions of leadership. Not fictional, but calculable numbers of actual injured young men and their families, or inactive and disassociated members now disaffected. These are real stories. We all know people affected. Yet I am confident the leaders were acting in good faith in all they have done. They were doing the best they knew how. Therefore, I reject the idea this measure is fair or appropriate. It should not be used against you, or the leaders, or me. It is a fake standard, adopted to find an excuse to condemn me, and not a sincere concern by any legitimate fellow-Mormon.

Third, I would caution those who want to adopt this standard that they risk condemning themselves. I do not apply it against others because I do not want that to be the standard used against me. I prefer to measure the missteps made by the church on the basis of my belief and trust that they want to help others. When they inadvertently cause harm or injury, I forgive them and do not measure “collateral damage” as accountable against them. If that standard is adopted by them against me, I worry the Lord will use it in the Day of Judgment against those now applying it. He said in the Sermon on the Mount that this was the standard. (See Matt. 7: 2.) I do not ask this for my sake, but for the sake of my fellow-Mormon accusers. I want them to avoid condemnation by the application of a standard no man can meet.

Fourth, I would suggest there are so many who have been helped that there should be some consideration given to the fact that something good has come from something you call evil. That is, if faith has been restored in some demonstrable group (and I’ve furnished proof of that), then such good cannot come from something bad. It is impossible. The true intention, and the actual result of what I’ve done is to create and affirm faith, not to destroy it. It has actually produced faith. I would suggest you take the provable results of increased faith as the approrpiate measure, not the theory of “collateral damage.”

Fifth, the phrase “proud descendants of Nauvoo” is a phrase intended to be memorable. It is used to capture an idea that suggests there is an almost impossible task asked of those who are so personally involved in the history of our church. How can someone look objectively at the past, when these are people’s grandfathers and grandmothers? They can only do so if they are first reminded of the inherent bias associated with their status. It is altogether reasonable, perhaps inevitable, for them to be proud. It is a fact that their families have endured much for the faith. However, when it comes to measuring our past, these personal and prideful feelings, although natural and justified, cannot allow us to discard the tools of scripture and history to reveal what has been underway in God’s dealings with us. The phrase is a shorthand way to alert the reader to this inherit bias. The reader can then decide for themselves if this shorthand and very pregnant phrase is useful to them in reading the account. I can tell you that there have been many “proud descendants of Nauvoo” (and they identify themselves as that in emails to me) have been pricked in their hearts and persuaded by the information presented in the last book I wrote, and who have thanked me for awakening them to their unique challenges. The phrase is a plea for dispassionate review of facts, not a deliberate insult. I did not write it as such, and it should not be taken as such.

I will continue to defend and assert my faithfulness to this religion which I accept, believe and defend. It is peculiar that I find myself accused by fellow-Mormons of being less than they, because there is no such standard permitted in my religion. We are told not to judge one another, but to endeavor to use pure knowledge, gentleness and love to persuade. We simply can’t demand someone change their view. That is not permitted.

I am a Mormon and I have no intention of trying to supplant leaders, or to acquire a following. I submit and defer to them. I have no right to lead, but I do have, as all Mormons have, the right and obligation to express and defend my beliefs and bear my testimony. If you study what I’ve written, there is almost nothing of myself in them. A good deal of Latter-day Saint leaders, writers and speakers have themselves in the “starring role” of whatever they say, teach or write. That is not true for me. I am absent, or when present I show my weakness, foolishness and failure. The only time I appear in a positive light is when I bear testimony of the Lord, whom I have met and is a friend of mine. Even there, however, the contrast between Him and His glory and me and my weakness causes me to use words like “crushes” and “unworthy” to describe my position. In stark contrast, some of the most popular LDS personalities are constantly holding themselves up as an example, as the center of their stories, as the hero of their tales, and as the ones to admire. I’m not like that. I am disgusted by anyone who puts me on a pedestal. I don’t belong there. If you cast about and do a little looking, you can find many who want to move attention from the Lord onto themselves. I’m not one of them. For me, the Lord is and ought to remain the focus of devotion for us all.

I am a Mormon; through and through, and converted to this religion. I believe it originated with God, and that God will watch over it. The measure of its success, however, cannot be gauged in statistics, convert rates, or tithing dollars. It can only be measured in whether it results in reconnecting man to God. For me it has succeeded in that. That alone makes Mormonism the “pearl of great price” Christ spoke of purchasing, even if it required all a man has to obtain it. (Matt. 13: 46.) Now I try to offer that same great prize to anyone else who is searching to reconnect with God. Not through me, but through the Lord’s invitation, teachings and guidance.

Virtue and Righteousness

There is a difference between virtue and righteousness. Virtue is laudable, required and necessary, but righteousness has priority. Virtue surrenders to righteousness, not vice-versa. The point can be illustrated from scripture:

It is not virtuous to kill. Nephi was repulsed at the idea, but the Lord required it, and Nephi complied. The doctrinal reasons justifying the killing are set out in The Second Comforter, and there were sufficient reasons both under the Law of Moses and the Lord’s standards of judgment to vindicate the Lord’s decision to kill Laban. The killing was offensive to virtue, but it was righteous.

It is not virtuous to mockingly taunt others. Yet Elijah was pursuing a righteous course against the priests of Baal when he did just that: “And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked.” (1 Kings 18: 27.) Mocking is both unvirtuous and uncouth, and in this context would qualify only as righteous.

It is not virtuous to rail against the religious leaders of any faith. Yet John the Baptist rebuked the Scribes and Pharisees as a generation of vipers: “Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?” (Luke 3: 7.) This term of derision, “generation of vipers” is graphic and in context it is both offensive and uncouth. Yet he was a righteous man, moreso than any other apart from Christ. (Luke 7: 28.)

It was not virtuous for Christ to rebuke His accusers: “Woe unto you, scribes and Pharisees, hypocrites! … for a pretence make long prayer: therefore ye shall receive the greater damnation. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. Woe unto you, ye blind guides, … ye fools and blind…” (Matt. 23: 14-17.) The language of the Lord here is quite blunt, uncouth and in the context of that language, gutteral. It was righteous, but not an example of virtuous language.

It was worse still for Christ to call Herod “that fox.” This is a term of derision comparable in our own language to calling someone a “son of a bitch.” (Luke 13: 32.) Yet it was righteous, justified and appropriate.

It was blunt and threatening for Joseph to tell his guards in Liberty Jail: “SILENCE, ye fiends of the infernal pit. In the name of Jesus Christ I rebuke you, and command you to be still; I will not live another minute and hear such language. Cease such talk, or you or I die THIS INSTANT!” (Taken from The Autobiography of Parley P. Pratt, emphasis in original.) Calling another a “fiend of the infernal pit” is quite abrasive and offensive; it was intended to be so.

Those who prefer virtue to righteousness will handicap their ability to work for the Lord’s ends. He will always require righteousness to be done. When someone prefers virtue and neglects righteousness, or condemns the righteous for their lack of virtue, their inappropriate standard serves only one purpose. It gets applied against the one proposing to use it. They get to be measured by the standard they apply. (Matt. 7: 22.)

I choose to look at Elijah, John the Baptist, Christ and Joseph Smith, as well as any other person moved to rebuke me or anyone else by the power of the Holy Ghost as fully justified and Christlike. I do not resist the challenge of a righteous rebuke. I welcome them. No one should feel they cannot “damn” me. I’ll consider it important and will respond with my defense, or an apology if I think it is warranted.

It is important for you to know that I do not think Christ is a limp-wristed, lisping chap who dotes on us and has nothing but bouquets of flowers to dispense to us. I think He’s about to return in judgment, dressed in red to burn the wicked. He has said that is who He is and I believe Him. I would like to have as many people take that seriously and consider repenting. We are mistaken in our belief that we are chosen. We are mistaken when we think we are too good to be in need of continual repentance. We are nothing before God. We are about to see His judgments. I know these ideas make me irritating.

As Hugh Nibley put it, “there is nothing so irritating as being awakened from a sound sleep.” But my hope is to awaken some few. Therefore, it is worth offending a great number if the result benefit a few. That is the way things work here and I am quite realistic about it all.

It is also important to be clear about some things. First, the Strengthening the Members Committee is a real group, although its existence was denied for a while by the church. Second, they are not supposed to be pressuring local leaders to harass church members. When they do, it is considered a violation of the process because all church discipline is supposed to be 1) local, and 2) independent. When they interfere it is inappropriate. Third, I WANT them to know there are leaks, and they have spilled onto the Internet. They should do what they need to do to plug them. It should be noted that there have been several forum discussions related to me shut down and deleted since my earlier post. Fourth, I want everyone to know if there is a problem which has offended a distant and imperial committee, it is not because I believe too little in the Lord, but too much in Him and too little in men. Fifth, they are misbehaving in a cowardly, unmanly way by this stealth attack. It would be far better, if they want to be credible, for them to address it openly. Do as I have invited them to do. Show me where I’m wrong. Let me respond. Let some sunlight on the matter. It is shameful, even cowardly, to avoid and accuse from a shadow, only to later pretend they weren’t involved. Pressuring local, reluctant leaders who know better from personal experience with their local members is manipulative.

I consider the words chosen by me to be measured, appropriate and inspired by the right reaction to a cowardly and shameful act by this subversive committee. They are wrong to behave this way. They have probably engaged in illegal activity by leaking onto the Internet what should be kept confidential. I have done them a service by alerting them to this misconduct. Surely, no matter how misguided their deliberations may be, they intend to preserve their legal protection to claim to have privileges under the law. That protection is forfeited when they act this way.

Joseph Smith History, Part 4

Once Joseph had an encounter with God through the veil, he hesitated to discuss the matter fully. Even at the end he remained reluctant, even forbidden, to share all he knew from the encounter. (JS-H 1: 20.) The first attempt to tell someone about the encounter happened only a few days afterwards. He records that it was to a Methodist minister, the sect he had been most impressed with as he investigated the various religions. (JS-H 1: 8.) This fulfills one of the laws ordained before the foundation of the world (D&C 130: 20-21) because it is necessary for the Lord’s servants, and even the Lord Himself, to first make an offering of the truth to the existing religious authorities before either Christ, or Joseph, or any of His servants could then move forward independent of them. (See John 1: 11; D&C 10: 57.) Query in your own mind what would have happened if the Methodist minister had accepted Joseph’s experience as authentic.

Joseph explains this encounter as follows: “Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before mentioned religious excitement; and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them.” (JS-H 1: 21.) This theme of the false minister opposing new revelation found its way into the endowment ceremony Joseph later restored. That portion of the ceremony was eliminated in the 1990 temple changes. Before then the endowment taught how professional ministers were men in Satan’s employ, but true messengers were angels, sent from God’s presence with a message from God. This endowment teaching came from the actual experiences of Joseph’s life, as shown above. It is repeated, of course, in the experiences of all those who follow God, are taught by angels, and opposed by professional’s making their living from religion. Ultimately there must be a choice between those who come bearing a message from God and those who oppose it, and claim there can’t be any such revelation, and that the organized faith they advocate (i.e., Methodist, Presbyterian, Lutheran, Catholic, etc.) is the guardian and possessor of the right to teach all truth. They claim to be the spokesmen for heaven and heaven does not really send any messengers apart from themselves. Of course it follows that those like Joseph Smith were “all of the devil” and not to be trusted.

Joseph lived this. As did Christ. The temple rites, until 1990, fortified the endowed against this particular deception of Satan’s.

Joseph’s history includes an observation about the reactions the religious critics had toward him. It is always the false, pseudo-religious who are offended by the truth; not the atheists or agnostics. The athiests and agnostics allow others the liberty of believing as they wish. The religious are another story. They were the ones who, throughout Joseph’s life, worked against him. Ultimately it was the disaffected within the church, and the ministers outside the church, who were directly responsible for killing him.

There is a passing comment in Joseph’s history which is so undeniably authentic it leaps off the page. He writes that he was “persecuted by those who ought to have been my friends and to have treated me kindly, and if they supposed me to be deluded to have endeavored in a proper and affectionate manner to have reclaimed me.” (JS-H 1: 28.) Joseph is absolutely correct. The right way to proceed, if those who claimed Joseph was wrong and they were followers of God, would have been to have treated Joseph kindly, and endeavored in a proper and affectionate manner to have reclaimed him from error. But they didn’t! This is a great key to understanding how the plan of God works. It conforms to a law irrevocably ordained in heaven. The false ministers cannot help themselves.

Why was it that the people claiming to be religious were persecuting Joseph rather than trying to persuade him with affectionate persuasion? It is because when men think that they have God on their side, and they do not, then they become abusive. They seek to have control, dominion and power over others in order to force the true disciples of the Lord to change and surrender faith. They abuse their position by claiming to follow God, while actually doing the opposite.

They had to follow the law of their master, Satan, who deceived them. This was because only in this manner could Joseph also obey the law ordained by God upon which blessings were predicated. For Joseph to grow, it was required for the men inspired by Satan to be revealed in their true light. They had to supress, oppose, persecute and defame Joseph because they could not “in a proper and affectionate manner” have ever reclaimed him while serving Satan. He had the truth and they did not.

Joseph “had actually seen a light, and in the midst of that light I saw two Personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart: Why persecute me for telling the truth? I have actually seen a vision; and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it; at least I knew that by so doing I would offend God, and come under condemnation.” (JS-H 1: 25.) Joseph was following the law ordained before the foundation of the world, and so were his critics. This is the same battle fought endlessly when God intervenes in the affairs of men.

We see the same thing when King Noah feared that Abinadi may have actually been sent by God. Noah was about to release him, but the priestly committee he surrounded himself with interfered. They aroused the vanity and pride of the king to make him angry. As a result, King Noah did not repent, and instead followed the law of the persecutor. (Mosiah 17: 11-12.) Joseph Smith lived according to law, and according to law he was persecuted. According to a higher law he was vindicated by God, though like Abinadi it required his life. We are the beneficiaries of Joseph’s death. Through it the latter-day work is sealed, and will ultimately triumph. Temporary set-backs will not prevent the final return of natural fruit, and at last Zion itself.

Joseph’s history is the story of how one individual obtained salvation by following the laws ordained for saving any of us. It is authentic. He shares details that conform to the same pattern all disciples of the Lord must follow. He is saved, while his persecutors who followed the law of their master, Satan, opposed the truth and were damned. It is always the case. Joseph explained: “The world always mistook false prophets for true ones, and those that were sent of God, they considered to be false prophets, and hence they killed, stoned, punished and imprisoned the true prophets….and though the most honorable men of the earth, they banished them from their society as vagabonds, whilst they cherished, honored and supported knaves, vagabonds, hypocrites, impostors, and the basest of men.” (DHC 4: 574.)

Joseph was not just a source of new scripture, but his life conformed to the pattern of it. To study his history is to see the hand of God acting again to offer mankind the opportunity to repent and come to Him. The way never changes. The pattern never varies. Occasionally men who are initially following the law of persecuting the Lord’s chosen will repent. Mostly they do not. Instead they reject what is offered, and incur the wrath of God. Joseph’s life and death are testimony to this ancient, yet still intact, system of law by which men choose to be saved or damned.

Criticism of the Church

I do not believe it is at all useful for anyone to criticize the church. When I write, I try to explain what I believe, avoid any direct criticism and leave the rest alone. I also explain history. It is my effort to grapple with the inconsistencies and omissions that plague the understanding of anyone who looks carefully into doctrine and history. Since the traditional stories we hear repeated in the normal discussions cannot be reconciled with primary historical materials, I make the effort to come to grips with the challenges and then to explain my understanding. I know there are others who grapple with the same issues. They receive the benefit of my efforts which I hope proves to be faith promoting.

What I do not do is force my opinions on others. When I teach in church, I use the church’s materials and scriptures. I have written eight books. Seven of them are about the Book of Mormon, the Gospel of Christ, and the prophecies given to us. They are written to be faith promoting and bring people to Christ. If someone wants to read what I’ve written, they have to go to the trouble of finding it. They then have to purchase it and read it. As for the eighth book, Passing the Heavenly Gift, it is my attempt to explain the issues I have grappled with as I have read and studied the Gospel and our history. If people have gone to the trouble of finding and buying that book, they have already learned about some upsetting issues and are trying to reconcile the matters for themselves. If they’re already trying to find answers, then they can look at what I’ve written to help them. On the other hand, if they are completely content with what they hear from the inside sources of the insular Mormon community they have no reason to have even encountered what I’ve written. Unless they have searched into the matter and made the discovery for themselves, my own ward members are unaware I’ve written books on church doctrine and history. I am not sold at Deseret Book stores, not advertised in any LDS publications, and I do not do advertising or book signings.

The church is an important and valued part of my life and the lives of my family. I attend weekly, and very much enjoy associating with my fellow ward members. I do not understand why people go out of their way to provoke a dispute with the church. If you belong, then follow the rules. If you’re unwilling to follow the rules, then why belong?

If in your own studies you find there are issues, then you should search for answers. I’ve done that. I’ve found answers and I am willing to state what I believe and to defend why I believe it. It is on display for those who are anxiety-filled and uncertain after learning of problems in doctrine, history, practice and scriptural interpretation. All I have done is help the fellow-explorer who has encountered the many issues which are not adequately understood or taught as yet.

When someone thinks they know all the answers, and can give the chapter-and-verse answer from some Deseret Book publication of a former or current general authority, I have no dispute with them. They are free to believe as they wish. They are free to consider only “orthodox” (although there is no such thing in Mormonism) sources and to confine their inquiries to the traditional stories. However, there are so many saints who no longer do that and who are in a crisis of faith as a result. Someone needs to take seriously the problems and attempt to give answers. If you have no crisis, don’t know there are issues, and think all is well with everything then you shouldn’t be reading either this blog or much of what I’ve written. I am writing for those who want to know what the scriptures say. I am writing to those who are interested in the prophecies in the Book of Mormon given to us, the Gentiles. I am writing for those who wish to seek the Lord and Savior. I am writing for those who wish to strengthen their testimony of the Gospel of Christ. I am writing for the troubled, the searching, and the inquiring open soul who honestly wants to believe in the truth but has become alarmed at what they’ve discovered about our faith.

There are answers to the problems. I offer my conclusions as a consequence of my own search and discovery. It is my belief the Lord is pleased by this effort, and has actively assisted me in doing so. I also know there are a great many who are offended by my work, and that I am unpopular among many of the saints. The Strengthening the Members Committee does not approve of what I am doing. I believe myself more accountable to the Lord than to them.

In the last book I wrote, I divided the church’s development into four phases. That is a convenient way to see how and why the church has changed. I am completely converted to my faith, but the version I believe in is the first phase, the original faith which Joseph Smith was developing methodically line-upon-line from the beginning in 1820 through his death in June 1844. It is the foundation of my relationship with God. I rejoice in that faith, and have found God through practicing it. I recognize there are many fellow latter-day saints who hardly understand that version of the church, and dis-prefer it to what is the fourth phase. While I explain my beliefs, and I willingly accept fellowship with anyone who shares faith in the restoration, I do not expect the church or anyone else to adopt a first phase view of Mormonism. It is largely gone. In that respect I am also antiquated. But as an antique Mormon I try to be low maintenance and not require anyone to accommodate me. Instead I’ll accommodate them.

I believe God still speaks, and will do so with anyone who follows the steps Joseph Smith followed. I would not want anyone to follow me, and have never even invited anyone to do so. I think everyone should follow Christ, who will lead them to the Father. I think Joseph Smith is the most current prophetic example of the Gospel of Jesus Christ, because he was in Christ’s presence and rescued from the fall. That IS the Gospel. I do not worship Joseph Smith, but have tried to replicate the religion he held, and through it to come to know God. It has worked for me.

The church introduced me to Joseph Smith, gave me the Book of Mormon, Doctrine and Covenants, Pearl of Great Price, baptism, ordinances and covenants. I took it all in, accepted and have honored the things I’ve received from the church and been benefited as a result. The church has my gratitude. I would not want to injure it. When there are others who are disaffected from the church, and who have discovered issues or problems, they are welcomed to look into what I’ve written as my best effort to state what I believe and why.

In writing I try to be candid. I know there are those who trust in fourth phase Mormonism who resent, even revile against me and what I write. I’m content with that. What God thinks matters a great deal more to me than what some errant blogger hiding behind a pseudonym puts on some discussion board. I am not a coward and intend to stand accountable for everything I write. I make no apologies for my faith. It is honestly and deeply held. As a result of study and prayer I think I know what I am talking about. Those who have spent only a fraction of the effort I have devoted to my religion cannot affect me by their criticism.

Long ago I realized this honest approach would disqualify me from being popular. It makes me “too suspect” for any significant church callings. That is perfectly fine. It was never the intention to become popular or successful in religion anyway. Only being true to what I believe matters. Everything else is, in a word, vain.

So if you want criticism of the church, you will have to look elsewhere. I try to avoid it. I would encourage others to search into what they believe, and stop complaining about what others believe. Search it out for yourself and be content to believe in what you find.

Mormonism is the last place where God touched mankind. It is the place where His hand will begin again in moving mankind upward. Therefore it is where I intend to faithfully remain.

Themes from Jacob 5

There are important themes in Zenos’ allegory. Here are five of them:

1. The Lord of the vineyard controls overall history through His involvement and the involvement of His servants. However, they can only accomplish two things: 1) removing the bad, bitter fruit by cutting away branches and burning them. 2) encouraging the good, natural fruit by pruning, grafting, nourishing and laboring. Whether or not the natural fruit reappears is left to the tree itself. Mankind cannot be compelled to be good. As agents of their own, they are free to choose. No amount of ministering will force the natural fruit to appear. The Lord and His servants can only present the opportunity.

2. The tree and its branches are prone to repeatedly producing bitter fruit. Producing natural fruit does not come easily. From the beginning, the tree was prone to loftiness and pride. It required cutting away, scattering and destroying the main top in order to have a chance to cause the natural fruit to reappear. This is the tendency. As soon as people learn they are “called” they will presume they are “chosen,” even though these are two entirely different things. The Lord of the vineyard has learned by sad experience that it is the nature of almost all men that they begin to exercise unrighteous dominion over one another as soon as they have a little authority as they suppose. This is why He does not distribute, and cannot confer, the priesthood on mankind through generations of hand-me-down lines of authority. As soon as it is abused, it is lost. And when the Lord says “amen to the priesthood of that man” he is powerless to give it to another.

3. The Lord has occasionally come to the vineyard. On one occasion He labored directly within the vineyard, choosing to mingle with the scattered branches and to personally minister among them. This produced a period of production throughout the vineyard. However, it was short-lived. The vineyard lapsed into bitter fruit everywhere. There came a point where the entire vineyard produced nothing but bitter fruit, in every part of the Lord’s possession. When that time came, the Lord determined to labor a “last time” in the vineyard, and to bring a “few servants” to assist. Again this return would involve His personal appearance, but it took the form of periodic appearances with His servants, as in the First Vision and Section 76. When He appears He confers authority. Joseph and Sidney both “received of His fullness” when He ministered to them. (D&C 76: 20.) Indeed, no one can behold His glory and not receive of His fullness. (D&C 84: 22.) To receive His priesthood, He must redeem from the fall (Ether 3: 13) and thereby receive Him. (D&C 84: 35.) This is not an apperance in the heart, but is rather a personal appearance, The idea it is something merely in the heart is an old sectarian notion and is false. (D&C 130: 3.)

4. In the Lord’s last labor in the vineyard, the commencement of the work does not signal the end of His involvement. Once begun, He will continue to labor with the tree to encourage it to produce fruit. He will send servants who will labor with all their might to bring the fruit about. However, it will be the tree’s response and not the Lord’s nor His servants’ work that will bring again the natural fruit. This will take a long time before the roots are able to take hold again. The grafted branches will require pruning and additional work before they respond and return to respect and take nourishment from the natural roots. What was shocking and hard to bear with will need to be accepted in humility and gratitude before the natural fruit can appear once more.

5. When the natural fruit begins to appear, the Lord will begin to trim away the bad to make way for the good to prevail. Therefore, those who fight against the natural fruit will be cut down. Even those who entertain high positions will be struck down if they oppose the return of the Lord’s natural fruit. (See, e.g., D&C 85: 7.) The Lord of the vineyard controls which branches are allowed to survive with His tree, and not the tree itself. The inclination to produce the lofty and high minded remains the tendency of the tree. But those unwanted and unproductive branches will be cut away, burned, and not allowed to interfere with the natural fruit.