Tag: sealing authority

3 Nephi 20: 25-27

3 Nephi 20: 25-27:

“And behold, ye are the children of the prophets; and ye are of the house of Israel; and ye are of the covenant which the Father made with your fathers, saying unto Abraham: And in thy seed shall all the kindreds of the earth be blessed.  The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities; and this because ye are the children of the covenant—  And after that ye were blessed then fulfilleth the Father the covenant which he made with Abraham, saying: In thy seed shall all the kindreds of the earth be blessed—unto the pouring out of the Holy Ghost through me upon the Gentiles, which blessing upon the Gentiles shall make them mighty above all, unto the scattering of my people, O house of Israel.”

These verses connect a single doctrine. That doctrine is at the heart of “turning of the hearts of the children to the fathers,” which is the result of any restoration of the Gospel. The definition of “children of the prophets” is that one has accepted, believed, and followed the Lord’s true messengers. They become children of Abraham and receive priestly authority sealing them into the family of God, joining the “fathers.”  From the time of Abraham until today, all who are redeemed have become a part of his household.

The phrase “turning the hearts of the children to the fathers” is a reference to the restoration of sealing authority, allowing a connection between man living on the earth, and the fathers (Abraham, Isaac and Jacob). In this dispensation, that restoration occurred when Joseph Smith was given the sealing authority and priesthood whereby he could ask and receive answers. (D&C 132: 45-47.) As discussed earlier, this was sometime between 1829 and 1833, though I think it was more likely the earlier date as I have explained. Coincident with receiving this authority, Joseph’s calling and election was made sure. (D&C 132: 49.) I have explained this in Beloved Enos. This priesthood, having the hearts of the recipients turned to the fathers, and the promise of exaltation, are interconnected.

Abraham not only held this authority, but received the promise that all who received the Gospel after him would become his descendants.  From the time of Abraham to the present, every saved soul has had their heart turned to him, become his son or daughter, and receive that same priesthood. (Abraham 2: 10-11.) When Joseph received this, he was not merely sealed up to eternal life, but he became part of the family of Abraham. If you remember the diagram of the celestial kingdom referred to earlier on this blog, you know Joseph became one of those who was grafted into the family tree, and would then in turn preside over others who were sealed up to eternal life thereafter.

The sealing authority used by Joseph in December, 1832, was to seal others up to eternal life. (See D&C 88: 2-4.) This promise had been previously conferred upon Joseph in that portion of Section 132 referred to above. In fact, Joseph’s use of that authority in December, 1832 on behalf of others is evidence that the promise to him recorded in Section 132 was necessarily received earlier than December, 1832. If it had not been received earlier, there would have been no need to make the statement in D&C 132: 49 to Joseph, because of what is in Section 88. Why tell Joseph his calling and election was sure in 1843 if it had happened already in 1832? This is another reason you can know Section 132, although recorded in 1843, was in fact a revelation received by Joseph much earlier. It was reduced to writing in 1843 at Hyrum’s request. 

The reference to “turning the hearts of the fathers to the children” made by Elijah was not because Elijah conferred those keys upon Joseph in the Kirtland Temple (D&C 110: 16), for they arrived years earlier than 1836. Elijah was confirming that the keys were now all returned so the hearts of the children could turn to the fathers, and in turn the father’s hearts to the children. (D&C 110: 15.) And, so as to signify he was a true messenger, Elijah also showed a sign by his hand to Joseph whereby Joseph could recognize a true messenger. (D&C 2: 1.)

In Christ’s statement to the Nephite audience, He confirmed that they were “the children of the prophets” because they followed the prophets’ teachings. Therefore, because of their obedience they were “of the house of Israel” and had realized that status because “of the covenant which the Father made with your fathers.” That covenant was given “unto Abraham” promising to Abraham: “And in thy seed shall all the kindreds of the earth be blessed.” All those after the day of Abraham who received this priesthood and sealing would become the seed of Abraham. They become heirs of the promise, and children of Abraham.  They are sealed up to eternal life and therefore their hearts have turned to the fathers. 

Christ was sent to these Nephites because, “The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities; and this because ye are the children of the covenant.” Realizing the promises, and being visited by the Lord are also connected. When enough are ready to enter into this order, have their hearts turned to the fathers, receive the covenant, then the Lord will bring again Zion.

2 Nephi 30: 1

2 Nephi 30: 1:

“And now behold, my beloved brethren, I would speak unto you; for I, Nephi, would not suffer that ye should suppose that ye are more righteous than the Gentiles shall be. For behold, except ye shall keep the commandments of God ye shall all likewise perish; and because of the words which have been spoken ye need not suppose that the Gentiles are utterly destroyed.”

This is troubling if you understand what is said here. Let’s see if we can pull it apart.

Nephi adds this direct comment to his descendants, the forebears of the remnant.  Although they are the target of covenants and beneficiaries of the restoration, they too need to keep to the path. Though they are “beloved brethren” to Nephi, they are not given any unconditional promises. No one is.  Everything we receive is based on what we do, think and say. (See both Alma 12: 14 and D&C 130: 20-21.)

Note that this is not about the actual remnant, but about the Nephites who would be destroyed. These people would have access to Nephi’s record until the time of Mormon, when they would be destroyed. You can see the time frame in the word usage, “Ye are” as to the Nephites, in contrast to “the Gentiles who shall be.”  This message is addressed to the Nephites in a time before the gentile.

What is particularly distressing is the comparison Nephi is making. He is saying that the Nephites, who possess the land of promise, needn’t think themselves “more righteous than the Gentiles shall be” because if these Nephite descendants do “not keep the commandments of God” then they “shall all likewise perish.” If the Nephites do not keep the commandments, they will, like the gentiles, perish.

This means that Nephi is confirming again his prophecy of the destruction of the gentiles.  They are doomed. And the Nephites are similarly doomed unless they are obedient.

Despite this warning we know what happened to the Nephites. They were destroyed. The gentiles will be destroyed also.

In the case of the Nephites and the gentiles, “ye need not suppose that the Gentiles are utterly destroyed.” That is, neither all the Nephites have been, nor all the gentiles will be “utterly destroyed.”

Well, this is happy news indeed. Some tiny fragment of the gentiles will actually survive the destruction of the coming days! So we ought to rejoice! All is well with us after all! And coming from Nephi we know that we have a promise from one holding sealing authority who will, as I have previously pointed out, seal this prophecy. (2 Nephi 33: 13-15.)

Interestingly Nephi warns his own descendants about their pride and haughtiness. He says that these Nephite descendants, heirs of the covenant, should not think of themselves as righteous. “I, Nephi, would not suffer that ye should suppose that ye are more righteous than the Gentiles shall be.” Nephi’s prophecy is clear to him, and clear to his descendants.  They both regarded the gentiles with pessimism. They (we) are doomed. So they saw us as something dreadful to be compared to.  When Nephi confirms they ought not think themselves better than us, he is giving a strong warning indeed. The odd thing is that we read these same records, this same prophecy, and we think we’re better than them! We have inverted the picture! We’re good, they were bad! But Nephi is using us as the dreadful comparison, the stark warning, the terrible warning that if the Nephites do not repent they will be like us and perish.

When you pick these words apart and see the message it makes you wonder how we could have come to our inverted view. Arrogance and pride really do blind us. Almost completely. What more could Nephi have said to get us to understand? (2 Nephi 32: 8.)

Alma 13:14


 
“Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken, who also took upon him the high priesthood forever.”
 
We have named a portion of the priesthood after Melchizedek. (It is not, however, the form which Melchizedek held. That is another topic I am not going to address here now. This area is complete mush in the minds of Latter-day Saint writers and commentaries. I can’t straighten that out on this blog.  I might take it up in a book and go through it methodically there.)

What is important is that the great events of Melchizedek’s time began when people humbled themselves and accepted the teachings of this “high priesthood” holder and were, thereby, saved.  Not only saved but also led into a fellowship which eventually turned into a City of Peace, or City of Salem, or Jerusalem, which was taken into heaven.

This prototype was so influential in the thinking of all who followed, that the high priesthood was named after Melchizedek. Even though he held Patriarchal Priesthood with its associated sealing power, he was the one after whom Melchizedek Priesthood was named in the form it was later transmitted which lacked sealing authority.  (Again, another topic.)

What is important in this verse is the connection between the existence of the one holding this authority (Melchizedek), and a humble people who would accept and follow those teachings.  The result of the combination of the two was that God came and dwelt among them.

This is a pattern that followed the previous pattern with Enoch.  This was the pattern Joseph wanted to return through his teaching and ministry. Joseph wasn’t able to accomplish it. We now hope to see it someday occur in the unfolding history of The Church of Jesus Christ of Latter-day Saints. The most recent book on this subject, now on sale at Deseret Book (unfortunately a red-flag for me) urges the idea that the only Zion we should expect to see will come when the church president allows or directs it to happen.

This verse suggests what is needed is: 1) humble people willing to accept teaching from a high priest after the ancient order and 2) a person having that authority who will teach.

What does this do to our current accepted model?

If Zion is to return, how will it return? Will it mirror what the Book of Mormon is teaching here?

Is the church president the one who will bring this gathering to pass?

Is the church president teaching doctrine about the fullness which will bring others into the rest of the Lord?

Has the church president brought a company into the Lord’s presence? Attempted to do so? Taught or written about how that will happen?  (If so, can someone point that out to me so I can read the talk, get the book or watch the video.)

How can I know I would actually have followed Melchizedek and become a part of his city by what I do today?  (I’d like to be among them, you see.)