Tag: testimony

Mosiah 3: 10

The angel’s message in Mosiah 3: 10 is the same as Zenos’ message. Zenos prophesied more than a century before Lehi left Jerusalem. His record was on the brass plates obtained from Laban. During the three days in the tomb, Zenos added the detail that the isles of the sea (which included the Americas/2 Ne. 10: 20) would be given the sign of three days of darkness. (1 Ne. 19: 10.) King Benjamin knew this information from existing scripture. Once the angel declared it, however, rather than having belief in the account based on study, he would have faith of the event because the angel told it from heaven. The Book of Mormon regularly moves one from belief, to faith, to knowledge. This is an example of moving from belief based on study of scripture, to faith based on the testimony of an angel.

Not only would the Lord rise from the dead, but He would also “stand to judge the world.” That is an important reference. It identifies the Lord’s status as judge, and it clarifies He would “stand” to judge the world. The word “stand” is symbolic. It implies, among many other things:
-He will endure.
-He will be in control.
-He will triumph.
-He will rise up.
-He will command respect and obedience.

However, the strongest implication is that after death He will return to life to “stand” to judge the world. He who passed through the grave, and triumphed over it, will live again as the triumphant judge of the living and dead – for He has been both.

He gains capacity as He passes through these states. He does all these things “that a righteous judgment might come upon the children of men.” Or, the judge will necessarily experience all He will go through so He can understand all things required for a proper judgment. (See D&C 88: 41.)

God’s mercy is extended to all who have “fallen by the transgression of Adam” or, the death that comes upon mankind will be defeated. (D&C 88: 14-17.) Christ’s death, or His “blood atoneth” for mankind’s death. Through the infinite sacrifice of an innocent life, death is satisfied. It would be unjust to ask for more than an everlasting life, for by definition that life is infinite. Christ deserved everlasting life. Instead He submitted to death.

“The sins” of Adam’s descendants are paid, also. He will blot them out. However, those who refuse to repent, or turn away from their sins will remain “filthy still.” (D&C 88: 35.) They may have the power to return from the grave through Christ’s grace. However, if they refuse to abandon their sins, forgiving them will accomplish nothing. Because they love their sins, they remain as if there were no redemption made.

All those who died without knowing the will of God are also benefited by His atonement. For them it will be “tolerable” in the day of resurrection. (D&C 45: 54.) Though they may not have received a fullness because they failed to qualify (D&C 130: 20-21), they may still be “added upon.” (Abr. 3: 26.) Joseph explained it this way: “When you climb up a ladder, you must begin at the bottom, and ascend step by step, until you arrive at the top; and so it is with the principles of the gospel—you must begin with the first, and go on until you learn all the principles of exaltation. But it will be a great while after you have passed through the veil before you will have learned them. It is not all to be comprehended in this world; it will be a great work to learn our salvation and exaltation even beyond the grave.” (King Follett Discourse, TPJS, p.348.)

No one can arrive at the throne of God in any other way than all have taken to arrive there. Everyone develops the same way, through the successive stages of Jacob’s Ladder.

Christ’s atonement makes it possible for all of us to attempt that trek.

Criticism of the Church, Part 2

Frailty or insecurity in the mind of a person oftentimes interferes with the ability to cope with facts or truth. For example, a secure and healthy woman can be told “the horizontally striped dress you have on makes your hips and shoulders look large.” She will thank you for pointing it out, and take it into account. She may or may not change the dress. It is, after all, merely appearance. But an insecure and fragile woman whose self-consciousness interferes with interpreting facts will have a different reaction. She may think the person pointing it out to her hates her, thinks she is fat, even ugly. She will resent the remark and never pause to think there was no criticism or hidden insult in the observation.

Facts are not criticism. Opinions which differ from traditional historical opinions that I have fully explained and gathered the evidence from the sources to support, are also not criticism. If an event occurred and is accurately retold, it is not criticism even if the event is troublesome.

When it comes to evaluating our faith, indeed any faith, there are moments where two things are going to happen: First, you will encounter things you simply do not understand. For those issues, you may struggle with dissonance, or the inability to resolve the question sometimes for years, as I have. That is perfectly normal. It means you have more work to do. It does not mean you are wicked, lack faith, or are out of harmony with God because you are unable to understand a proposition. For me, plural marriage was a difficult topic which caused me to leave it unresolved for over two decades. It was not something I had time to resolve. During that time, the issue was an admitted “problem” for my faith. But despite that, I had a testimony, continued active in the church, paid tithing and served in callings. From time to time, when the topic was being discussed, I listened, asked questions, considered what others thought, and kept the matter in the mental file-drawer to be sorted through at some point. During that time many Latter-day writers took the effort to gather and publish histories of the practice. They aided me as I pondered the question. It was literally only a couple of years ago before I finally reached a conclusion. I’ve never fully explained my conclusions or why. I have, however, mentioned the matter in Passing the Heavenly Gift. That is a broad-brush treatment, and not an elaboration of my full understanding on the subject. I am now comfortable with how I view the subject.

Second, you are going to encounter information that proves what you believed before is wrong. It may be wrong because it was not true, or because it was poorly understood, or because it was based on a story or incident that never happened. It may be wrong because someone you trusted was mistaken, or they were dishonest. Whatever the discovery that reveals things in a new light, you will undoubtedly find along the path of faith that you were wrong at some point about some things in your religion. I’ve encountered that a lot since becoming a Mormon. When you encounter such things you have a choice to make – Either you can react with dismay and bitterness, or you can sort through what adjustments now need to be made, and proceed with faith and security in God to sort it out. In other words, you can act like the secure woman who was told the horizontal stripes had an unintended effect on her appearance, and proceed forward with that in mind.

There are those who have never ventured into our history. They don’t want to do so. They feel insecure and frail, unable to encounter the material because of fear that it will unhinge them from what they value. I get that. In the case of Passing the Heavenly Gift I’m not writing to even address them. For the life of me, I can’t understand why such a person would even read that part of what I’ve written. It was certainly not intended for them. The most frail and insecure of all, however, are those who have never read anything I’ve written and yet presume to be able to evaluate the intentions and even value of the work I have and am doing. I am not a critic of the church. I have never been one.

I have never said the church does not have the sealing power. Instead, I have discussed the scriptures and teachings of Joseph Smith, the revelations in the D&C, and Joseph’s public addresses, the critical moments when the authority has been conferred, and both how and why it is given. There are three chapters in Beloved Enos, and several chapters in Passing the Heavenly Gift, and some material in Eighteen Verses, along with a paper on Elijah in which I discuss things relating to the topic. In none of that have I ever said the church lacks sealing power. In Beloved Enos I discuss an example from President Monson where I refer to its use. I also concede regularly the claim by the church that it has it and I do not question that claim. Never have.

The fact that the power to seal is given in only one way is very clear in the scriptures and teachings of Joseph Smith. That is a fact. That fact has been shown in what I’ve written. Therefore, there are several facts which ought to be considered. First, in scripture, the sealing power comes to man by the voice of God and in no other way. Second, I have never said and don’t claim the church lacks that authority. Third, the church claims to have such authority, and I do not question the claim.

Frail and insecure church members, particularly those who presume they have the right to evaluate the faith of others are well advised to first ground themselves and their own testimony before deciding if an accurate observation about “horizontal stripes” is really an insult or merely a fact.

Here is a sample of the kind of foolishness my wife brings to my attention from various blogs:

JayE

Administrator

Join Date: Feb 2008

Location: Salt Lake

Age: 53

Posts: 2,590

Thanks: 3,255

Thanked 6,552 Times in 1,788 Posts

Rep Power: 108

Quote:

1. Have you ever been criticized by church leaders?
A: No. I’ve never been criticized nor asked to stop writing by any church leader. Not from my bishop, stake president, nor any higher authority. I have had some contacts, but they have been private, and encouraging me to continue. There have been a number of people who have returned to church activity because of what I’ve written. Those results are viewed with some support. The criticism I am aware of, some of which has been quite harsh, has come from overanxious church members who have not read the things I’ve written.

If this Q&A with DS was not in the last few weeks, then it could be true. The investigation by the church is currently in progress. I know that his stake president has spoken with him at least once recently and probably will again. I have a pretty good idea of what will likely happen, but I can’t say much about it.

__________________
Jay

“Far more important than the will to win is the will to prepare” -LaVell Edwards

NRA

No Running Away

Join Date: Feb 2008

Location: Magna, UT

Age: 58

Posts: 2,041

Thanks: 5,120

Thanked 2,677 Times in 901 Posts

Rep Power: 148

Quote:

Originally Posted by JayE

I have a pretty good idea of what will likely happen, but I can’t say much about it.

If you’re not going to say anything about it, then why even mention something like this?

__________________

Toni

Brain has short-circuited

Join Date: Feb 2008

Location: Arizona

Posts: 3,328

Thanks: 16,090

Thanked 3,883 Times in 1,919 Posts

Rep Power: 88

Quote:

Originally Posted by JayE

It could be that his stake president did not criticize him, but merely asked him some questions. The Q & A is the result of an interview he did on Mormon Stories (a podcast) about a week ago, so I’d say it was created within the last few days.

__________________

Interesting that there are those who are “in the know” from inside the church who feel at liberty to gossip on the Internet about things such as this. What kind of an organization are they running? Why would the church pretend to have confidential conversations between members and leaders if there are going to be such leaks from within the COB?

Shame on all those involved. Shame on those who refuse to discuss openly the important issues rather than resort to subversion of members through back-channels.

For the Strengthening the Members Committee I have another thought for you: “The wicked flee when no man pursueth: but the righteous are bold as a lion.” (Prov. 28: 1.) That was Solomon. Today, if it were me, I would say instead: “Grow a pair. For the faithful tire of dealing with eunuchs.”

If I err in doctrine, and you have several million words of mine propounding doctrine in very public places then correct the error. Show me the mistakes. Teach me the better view of history. Show the better argument. If I err, I will gladly be instructed. But effeminate men hiding inside a tower who lack the testicular fortitude to confront me and debate the truth are unworthy of any serious consideration. They have chosen to hide from the arena in which ideas are doing battle. Anybody creeping about behind a pseudonym when they dare to comment at all is in sharp contrast to my own public disclosure, public accountability and public defense of the faith I hold as true.

Here’s another truth for the self-righteous eunuchs accusing me of wanting the glory of leading my own following: You can’t find a picture of me on this blog, or in any book I’ve written, or in the advertising to the very few speaking engagements I’ve accepted. You can look into the Chiasmus Conference at which I spoke and you’ll find that there is no picture of me in any of the material advertising it, nor in the book when it came out. My picture isn’t in any of the material from the Portland Conference I spoke at last year. I’m not looking to be recognized. It is my IDEAS that are advanced, not me. I am nothing. I don’t matter. You shouldn’t recognize me, pick me from a line-up, or think you know me. I do not do that. Even the interview with John Dehlin was predicated on it being a voice recording, NOT a video. If it were a video, I would have turned it down. I’m not a publicity hog, and offer no competition to the folks who want a following. I do not want one. I do not accept speaking invitations. I turn down dozens of them and rarely speak because I do NOT want to attract attention to myself. I want the IDEAS to have a life, not me.

If you want to search for men seeking to rival the Brethren, take a look at CES. For example, one of my my former Bishops is able to fill a stake center to overflowing mid-day with Mormon housewives who dote on the man. I can assure you I have no intention of trying to accomplish anything similar. I KNOW that what I’ve written is deeply offensive to many, many church members. It has no advantage apart from being honest, and the honesty of the material is accompanied by my sincere belief in it also being TRUE. If it is wrong, then grow a pair and openly confront the ideas, tell us your name, give us your basis for contradicting the material, and act like you are confident in your beliefs. Or keep your skirts on and snipe from the sidelines, but never expect me to respect the frail and insecure who are unable or unwilling to compete in the arena where the valiant are found suffering for the Lord’s cause. I occupy a place where insults come from those who ought to be supporting the struggle; making the Lord’s cause all the more difficult for those making the sacrifice He has asked be made. It is not pleasant, but it does conform to a law ordained before the foundation of the world upon which blessings are predicated. Those blessings are personal, between God and myself, and worth enduring your attacks. I will not be deterred by weakness and criticism.

I have a testimony of the church. I have and do serve whereever asked. I pay tithes to her. But the horizontal stripes nevertheless are being worn, and they do affect her appearance.

Reactions to Passing the Heavenly Gift

I had a conversation this morning with a friend whose years-long alienation from the church has been healed through reading Passing the Heavenly Gift. I have also had a discussion yesterday about how another man was deeply offended by the content and thought it was nearly apostate to have written it. One man who withdrew from membership in the church told me he could not finish reading it because it was too “faith promoting” and “apologetic” and could not be regarded as true history because of its pro-church bias. Another man told me that it finally told the truth and liberated him to continue in church activity while feeling at home again among the Saints. I also heard a woman bear her testimony for the first time in years, in part because of the book’s effect upon her heart.

The book has been praised as inspired, by a reader who told me they felt close to the Holy Ghost as they read every page; and it has been denounced as the product of an evil and aspiring man.

Well, I’m not going to react to the reactions. But I want it clear that first, the only motive I have is to deal honestly with what I know is a current problem friends I know are struggling to solve. People who want to believe in the Restoration, but who cannot find any peace in the details of the history. I have looked at the problems and the book is an honest explanation of how I cope with the issues.

No one needs to read the book. Anyone who does read it is put to the inconvenience of buying or borrowing a copy. I do not advocate it, but only offer it. If you are untroubled by church history issues, then go your way and give it no thought. If you struggle with problems from the church’s past, then I offer it to help.

I do not advocate any position. I offer my understanding for whatever value someone may take from it. I never speak up in church and argue my views. I sit silent for the most part and leave people to enjoy their own understanding. On occasion I’m asked to teach or talk in Sacrament. When asked, I teach the assigned topic in the way I think brings the greatest understanding to the topic. As far as I know, there are only a very few people in my home Ward who are even aware I have written a single book. And of those who may know, I believe most have not read anything I’ve written.

I have no following, as far as I am aware. If there is anyone who claims to be following me, the only advice I would give them is to quit. I do not want a follower. Like any other Latter-day Saint, I offer my testimony and I give what I hope will help others understand difficult issues. If there is anyone worth following it is the Lord alone. I know of no man who can help anyone be saved. It does no good to claim you are “of Paul” or are “of Cephas” or you are “of Moses” or “Apollos” or some other man. That merits a Telestial condemnation comparable to what is merited by the liars, and whoremongers and adulters. (D&C 76: 98-105.) Therefore I do not commend any man as someone to claim you follow.

3 Nephi 11: 35

3 Nephi 11: 35:

“Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him with fire and with the Holy Ghost.”

Belief in Christ necessarily means belief in the Father. To believe Christ is to accept His message of the Father’s primacy and authority.

You see in these three members of the Godhead a full establishment of interconnected roles and responsibilities.

The Father ordains the plan. It is He who presides.

The Son implements the plan. It is He who makes the required sacrifice to save us.

The Holy Ghost activates the plan. It is the “fire” of the Holy Ghost which makes new, cleanses and perfects the man’s understanding.

These three are “one” and united. They provide mankind with the possibility for salvation and exaltation.

Christ “bears record of it from the Father.” This means that Christ is the Father’s messenger announcing the Father’s plan. What of the need for two witnesses? (Matt. 18: 16.) One of the criticisms of Christ’s message was the absence of additional witnesses. (John 8: 13-14.) Is Christ doing that same thing here with the Nephites? Does His announcement that He speaks for the Father constitute one, or two witnesses? The Father first bore witness of Christ (3 Nephi 11: 6-7.) Now Christ bears witness of Him.

The Father’s testimony always affirms the status of the Son as His Beloved, and of our need to “hear Him.” (See e.g., Matt. 17: 5; JS-H 1: 17; see also Matt. 3: 17.) The Father can, and does, acknowledge others as His. (Psalms 2: 7.) But, unlike the Son who has repeatedly visited this earth, walked upon it (Luke 24: 15-16), been handled by people (Luke 24: 36-39; 3 Nephi 11: 14-15), and eaten here (John 21: 13), the Father does not come into contact with this earth in its fallen state (Matt. 17: 5; JS-H 1: 17). The only time the Father had contact with this earth was before the Fall, in the Paradisiacal setting of Eden–which was a Temple at the time (Gen. 3: 8). Whenever there has been contact with the Father thereafter, He has been at a distance from this earth. (Moses 7: 24; 1 Nephi 1: 8; Alma 36: 22.)

There is a formality with the Father that does not exist with the Son. For example, the Son has eaten with mortal man while He was immortal, both before His ministry in the flesh (Exo. 24: 9-11) and after (Luke 24: 41-43). As our Redeemer, He is directly responsible for us and has contact with us to perform His redemptive service. The Father, on the other hand, is different in status, responsibility, glory and dominion. The Son can appear to mortal man without showing His glory or requiring any alteration of the mortal who beholds Him. (See, e.g., John 20: 15-17.) To behold the Father, to endure His presence, one must be transfigured. (Moses 1: 2.) Mortal man cannot behold the Father’s works while mortal, for if you comprehend them you cannot afterward remain mortal in the flesh. (Moses 1: 5.)

The primary means to learn of Christ for mortal man is the Holy Ghost. It is this means which brings all things to your remembrance (John 14: 26). Once the learning has culminated in preparation of the individual, then the Savior has a continuing ministry. (John 14: 21.) The Savior’s ministry is to bring the person redemption.

When this process is complete, then it is the responsibility of those who have been redeemed to cry repentance to their neighbors. (D&C 88: 74, 81.) Indeed, the desire to bring others to receive redemption becomes their primary concern. (Mosiah 28: 3.)

The process then produces those who bear testimony of the Son. If they are called of God, they will use scriptures to testify of Christ. This has always been the pattern ordained by God. (Jacob 7: 10-11.) They may understand the scriptures more clearly, because they have seen the same things as earlier prophets. (JS-H 1: 74.) But their testimonies will draw from the scriptures and the words of their brothers in Christ who went before as they testify of Him.

It is through such signs as these you know the Father and Son are one, and the Holy Ghost and the Son are one, and the messengers sent by them will testify of the Father, Son and Holy Ghost. These three are the ones in whom faith must be focused for salvation. Though the heavens may include hosts of others, saving faith must be focused in the Father, Son and Holy Ghost alone. Whenever attention and worship moves from the Father, Son and Holy Ghost, the result is invariably apostasy and false beliefs. (1 Cor. 8: 5-6; Deut. 16, 17, 18 & 19; 2 Kings 17: 13-16.)

The doctrine of Christ is to be strictly followed. It alone delivers from destruction. All other paths lead to error, foolishness and the dark, where you will perish. (Deut. 8: 19.)

From following this process we obtain the necessary “fire and the Holy Ghost” which redeems, purges, purifies and changes us into a new creature in Christ.

I have said very little of my personal experiences because of how quickly people turn from following Christ to following men whenever attention is drawn to a man. Mankind is inclined toward idolatry. The church has become a great idol. I do not intend to supplant the Lord, nor to call attention to myself, nor to offer myself as an idol for others. I cannot save anyone. If not for Christ and His atonement, I would have only dread for my eternal state. The doctrine of Christ is what the Father ordained as the means for salvation. Anyone who interferes with the process, or offers another means for salvation, cannot deliver. (Mosiah 3: 17.) Whether it is an institution or an individual, no one other than Christ can save. Hence His title as Savior. For some reason mankind is so prone to error, so quick to leave the path, and so vulnerable to being deceived, that focus must remain on the Son, as empowered and sent by the Father, through the witness of the Holy Ghost, or we go astray. Joseph cautioned: “How much more dignified and noble are the thoughts of God, than the vain imaginations of the human heart! None but fools will trifle with the souls of men.” (TPJS p. 137.)

3 Nephi 11: 31-32

3 Nephi 11: 31-32:

“Behold, verily, verily, I say unto you, I will declare unto you my doctrine. And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me.”

When the Lord proclaims there is a “doctrine” belonging to Him, it is important to take note. As He begins His doctrinal statement, He first reminds us again of the unity between Himself, His Father and the Holy Ghost. This reminder of unity has followed the admonition to avoid contention and anger – things which prevent our becoming one with each other.

To understand His doctrine you must first know and understand that the doctrine originates with the Father. Christ has completely accepted and advocates the doctrine. Moreover He embodies it.

The Father’s doctrine is that “all men, everywhere, [must] repent and believe in [Christ].” This is what the whole of creation hangs on: the atonement of the Son. It is through the Son’s sacrifice that the Father’s plan became operational. Now, to return to the Father all must do so in reliance upon the merits of the Son. (John 3: 16.)

The Son preaches the doctrine of, and bears witness of the Father. The Father bears witness of the Son. The Holy Ghost bears record of the Father and Son.

When did the Father bear record of the Son? Did you notice that? The FATHER bears record of the Son! I’m not talking about Matthew or Luke’s testimony that the Father bore record of the Son, because that is Matthew’s and Luke’s testimony. I’m not talking about Joseph Smith’s record of the Father’s testimony of the Son. I’m talking about the Father’s testimony. When did you hear the Father bear record of the Son?

The Father does bear record of the Son. But you must go through the Son to get to the Father. When you do, acting in faith according to the conditions established for your salvation, then you will receive the Father’s testimony or record of the Son for yourself. But implicit in this statement is the fact that access to the Father is possible by the means provided through the Son. That is a ratification of the fullness of the Gospel. It is an invitation to return to heaven and obtain from the Father a confirmation of your salvation.

The Father’s testimony is that our salvation comes through Christ. For us the Father has provided a Savior. If we repent, we can come back into the presence of God and enter into our salvation and exaltation. But it is through the means provided for us: A Savior, who is Christ the Lord.

We are commanded to:

1. Repent.

2. Believe in Christ.

To repent is to turn again to Him. To follow Him and leave behind your sinful ways. To abandon the world and worldliness and to choose to always remember Him, that you may have His spirit to be with you always.

To believe in Him is to accept, study, contemplate and ponder His teachings. It is not to just go along with a herd, but to rise up from your position and awaken from your slumber. It is to grow into knowledge about Him. Belief leads to faith and faith to knowledge. But the process is initiated by your belief (correct understanding) of His teachings.

The doctrine continues…

2 Nephi 32: 8

2 Nephi 32: 8:

“And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a man to pray ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray.”

Again we are called “beloved brethren” despite having just reminded us of our unbelief, wickedness, ignorance and stiffneckedness. His motive is our welfare. He doesn’t care a whit about flattering us. He wants us saved.

Still you wonder if this can be true. Still you doubt and think it too much. Still you are left not knowing if the message comes from the Lord. But those doubts are because of your failure to pray. You just won’t listen to the Spirit which teaches everyone they must pray. “For if ye would hearken unto the Spirit which teacheth a man to pray ye would know ye must pray.”

Nephi knows this because he is a man of prayer. Nephi, as a man of prayer, is struck by the foolishness of deciding matters without prayer. To him it is amazingly obvious that prayer will rescue you from doubt. But Nephi knows why you won’t pray to know the truth of things.

You want an authority to tell you.

You want the truth to become popular so it is easy to find.

You want certifications, scholarly support and widespread recognition of the truth.

You want someone whose position you respect to tell you what is true. And until they do, you feel confident you don’t need to study it out and pray to know for yourself if it is true.

But Nephi catches you in the act and tells you this is because you are listening to “the evil spirit” which is the one who “teacheth not a man to pray, but teacheth him that he must not pray.” So you are following the spirit. But it is an evil spirit you follow.

God’s Spirit will always teach you to pray and to ask Him about the truth. And if you ask with a sincere heart, with real intent, He will manifest the truth unto you. He can tell you the truth of all things if you will ask and permit the Holy Ghost to respond. (Moroni 10: 4-5.)

If the only way to find the truth is to search prayerfully for it before receiving a witness from the Holy Ghost that it is indeed true, what happens to you as a result? Do you gain a testimony of the process? Do you grow in light and truth by what you have experienced? Was this always meant to be direct between you and God? Is the method itself necessarily always to involve God?

Nephi is a prophet. And he’s working to make others like him. That’s the way it is, you see. Those who have something are eager to have others join them. They are not interested in praise or recognition. Instead they are interested in seeing other souls redeemed. Hence Nephi’s blunt message and plain words. They are merciful indeed.

2 Nephi 29: 10-11

2 Nephi 29: 10-11:

“Wherefore, because that ye have a Bible ye need not suppose that  it contains all my words; neither need ye suppose that I have not caused  more to be written. For I command all men, both in the east and in the  west, and in the north, and in the south, and in the islands of the sea,  that they shall write the words which I speak unto them; for out of the  books which shall be written I will judge the world, every man  according to their works, according to that which is written.”

Within the Book of Mormon, as a new volume of scripture, is the  caution that even it is incomplete. What a marvel that is if you think  about it. Here’s a new revelation telling us that there are other  revelations that aren’t included in either the Book of Mormon or the Bible.
Everyone nation, from time to time, received sacred messages from the  Lord! No matter where they are – east, west, north or south, He’s been in  touch. They have written it down. The records are sacred, and He  watches over them.  They will be revealed. And, the good/bad news is  that from their content we will be judged. 

We are judged “according to our works,” but measured against “that which is written.” Think about that for a moment.

What if they haven’t come to light yet? Are they still written? Are they still going to be used to measure us? If we haven’t seen  these words, why would it be appropriate for them to be used as a  measuring stick for our conduct?  Was the Book of Mormon’s standards  binding upon us even before the record came forth?

Why does He assure us He is unchangeable? Why does He assure us He  is the same yesterday, today and forever? Is the standard going to  change from ancient record to ancient record? If it does not  change, then are we accountable for the same standard of conduct no  matter when or where we live? How can we be held to account for things that are yet to be revealed?

If we cannot be judged against something we do not know  (Mosiah 3: 11), how can these words set a standard for judging even  before they are published?

I want to propose a concept that appeals to my mind. When we are trying to “prove” a proposition, it is possible to set up an  experiment where we control all variables but one, then see what that  one variable does. How it acts, or reacts. Life here is like that, I  think. A fallen Telestial Kingdom, “or the world in which you presently  reside”– to quote an authoritative source– is the same place for Able  and Cain, Enoch and Noah, Abraham and Nimrod, Moses and Pharoah, Jesus  and Ciaphus, Jacob and Sherem, Alma and Nehor, Joseph Smith and Thomas  Sharp. Same place with all of these contemporaries. But with the  exception of Enoch and Noah, (who took different routes, but  nonetheless were both favored by God) all the other pairs had dramatically different outcomes? Why?

This world is a fallen, but controlled environment. We get  introduced here with free will and the capacity to change. Inside that  environment of a fallen world, there have been people who have come and  lived with all the same limitations that we have, but who have grown to know  God. Their lives are proof that it can happen. Their testimonies and  records of success are part of the “proof” of God’s fairness and of  mankind’s freedom to return to Him.
If the Bible and the Book of Mormon both attest to the fact that it is  possible for mankind to overcome by faith and return to God’s presence,  then we have the proof needed to see how this life should be lived. We  have the evidence of God’s willingness to receive us, and of our own  capacity to overcome and return to Him.
Testimony after testimony, experience after experience are recounted in  the Book of Mormon. We have enough “proof” that this process is  available and works. If we were to have more, in a different  record, reaffirming the same thing involving other people, would  it add any different proof than is already in our possession? If not, then  can we be judged by the same standard without having the specific life  stories before us to illustrate in another hundred ways how men have triumphed and men have failed?

Is it possible there are others, some of whom are still  living, who may also have recorded unspeakable things? Do their words  count? Are they binding upon us for no other reason than to prove  that in this contemporary world of sin it remains still possible to  return to God’s presence?

What interesting things the Book of Mormon raises for our pondering  and edification. It is a revolutionary book, in the sense it  revolutionizes our understanding of how God deals with mankind.

Personal Revelation

On the 13th of November, 1835, Joseph was instructing, and made the following comment (which has been often repeated:

“[I]f God gives you a manifestation, keep it to yourselves.” (JS Papers; Journals Vol. 1, p. 98.)

This statement has been quoted as a basis to support the position that any person’s revelation should NEVER be shared with another person; other than of course a revelation given to the church president. The statement needs to be understood, however, in light of later statements recorded by Joseph in the same volume of the JS Papers.

On page 170 Joseph recorded that “angels ministered unto them, as well as myself.” A little further down on the same page: “My scribe …saw in a vision the armies of heaven protecting the Saints in their return to Zion.” Still on the same page: “The vision of heaven was opened to these also, some of them saw the face of the Savior; and others were ministered unto by holy angels, and the spirit of prophesy and revelation was poured out in mighty power.”

On page 171 Joseph recorded that those who were present “spent the time in rehearsing to each other the glorious scenes that transpired on the preceding evening, while attending to the ordinance of the holy anointing.”

On page 174 Joseph recorded that his brother, William, “saw the heavens opened and the Lord’s host protecting the Lord’s anointed.”

On page 182 Joseph recorded that Zebedee Coltrin “saw a vision of the Lord’s House– and others were filled with the spirit and spake in tongues and prophesied.” Later on that same page, in footnote 361, this is included: “Oliver Cowdery also recorded that ‘many saw visions, many prophesied, and many spake in tongues.'” citing to Oliver’s Diary for 6 Feb. 1836.

It is apparent that Joseph’s comment did not result in these early Saints not speaking of the manifestations they received. Nor did Joseph exhibit any disapproval or concern about hearing of others speaking of their spiritual manifestations. His comment, therefore, needs to be understood in the context of the overall manner in which spiritual experiences were experienced and shared among the early church, even within a couple of months of the statement used to justify criticism of any person saying anything about any manifestation they received.

Oddly, I do not think anyone should share anything with anyone else unless the Lord, who gives manifestations, directs. When He does, then I think objections are made at the peril of disrespecting the Lord’s command. (See e.g., Alma 8: 25; 3 Ne. 23: 9–where the Lord required some of what Samuel had said to be added to their scriptures which the Nephites had neglected to record.)

Charge to Twelve

This is really a “comment” in response to a question belonging to the earlier post on Elder Packer’s Testimony. However, it was too long to put in there as a reply comment, so will be put up here as a blog entry. It is an interruption. Sorry. There is a fellow asking for it, and I delayed for so long that I feel I owe him a response. I am really writing this to him.

Taken from Mormon Hierarchy: Extensions of Power. (A good book by Quinn. He’s written some bad ones, but this is not one of them. I think he was stinging from criticism and in this book proved he was still a good historian.)

“In 1835 Joseph Smith and Oliver Cowdrey emphasized to the newly organized Quorum of the Twelve Apostles that their calling was charismatic, evangelical and also institutional. Of the three, the charismatic definition of the apostleship was the earliest, going back to 1829. Cowdrey told the new apostles: ‘It is necessary that you receive a testimony from heaven for yourselves; so that you can bear testimony to the truth of the Book of Mormon, and that you have seen the face of God.’ Then he continued: ‘That is more than the testimony of an angel … Never cease striving until you have seen God, face to face.’ Cowdrey acknowledged that most of the new apostles had depended on visions of others for their faith and suggested that some might even be skeptical of visions. Thus it was not necessary to see Jesus to be chosen as an apostle. However, once ordained each man had a lifelong obligation to seek this charismatic experience: a vision of deity. Some apostles from 1835 onward reported having had such visions before their ordination. Apostles in the nineteenth century referred publicly to their visionary witness.

“… some LDS apostles, including Orson Pratt and Heber J. Grant, felt inadequate because they had not had such encounters.

“In the twentieth century, charismatic apostleship changed in several ways. First, the ‘charge’ at ordination no longer obligated apostles to seek visions. Second, the Presidency and apostles began down-playing the importance of these experiences. Third, apostles began speaking of a non-visionary ‘special witness of Christ’ by the Holy Ghost in terms which allowed listeners to conclude that the apostles referred to an actual appearance of deity. Fourth, apostles were reluctant to discuss their visionary experiences publicly. Fifth, evidence indicates that a decreasing number of apostles experienced visions before or after ordination.

“The change in the apostolic ‘charge’ apparently began with the appointment of Reed Smoot as an apostle in 1900. General church authorities had long regarded him as ‘reliable in business, but [he] has little or no faith.’ President Lorenzo Snow blessed him to receive ‘the light of the Holy Ghost’ so that he could bear testimony of Jesus Christ and Joseph Smith. That was an extraordinary departure from the apostolic charge as given since 1835.

“…Twentieth-century apostles began applying this ‘as if’ approach to their spoken testimonies. Usually this involved wording their ‘special witness’ of Christ in a way that encouraged listeners to assume the leader has had a more dramatic encounter with the divine than actually claimed.”

The full discussion ranges from pages 1 through 6 and would require too much typing to do it here. But the above, taken only from pages 1-2, gives you some more particulars than my brief reference before. The whole discussion is documented with references from the Church’s archives where the writer reviewed the transcripts of the actual ordinations, etc. They are all set out in the footnotes, which are omitted from the quote I have excerpted above.

Fast and Testimony

In our ward yesterday we heard testimonies from ward members who rarely speak. It was delightful. One of the best testimony meetings I can recall. One fellow who spoke was so moved by what he was telling us that he had to choke back tears. His elderly mother has Alzheimer’s disease and he could not be certain what was getting through to her. She responded to him touching her hand, rubbing her back, and whispering to her during his last visit. His comments focused on charity toward others, and the great example he pointed to was the group responsible for caring for the people at the facility where his mother was located. They were primarily Hispanic. They labored with smiles on their faces and showed such genuine care for the people that he had to thank someone as part of his last visit. He spoke with a woman working there, and thanked her and the whole staff through her for the kindness, charity and love they show while providing care for the people they serve. The woman was grateful for his comments. His whole testimony was about charity and caring for others. It was quite moving, and a reminder again of how many opportunities there are to provide service to others.

Another fellow spoke about his baptism, long ago in the South. He was baptized in a “muddy stream” when he was young, and he can remember how cold it was on that day. It was the first time my children had heard him speak, although we have been in the same ward for nearly two decades. They all were surprised he had a southern accent. And they all said they now “really loved the guy” because of what he said and how he said it. Before they hardly noticed him because he was so very quiet.

What a wonderful thing a ward family is. There hasn’t been a ward I’ve attended that hasn’t been quirky, diverse, interesting and at times trying. It’s a good thing we are divided by area and cannot choose where to attend. We have no choice but to associate with a diverse lot of people. I think that is healthy.

President Packer’s Testimony

I have enormous respect for President Boyd K. Packer. To me he is one of the great lights in the church. I know he had a role in the excommunication of seven “intellectuals” years ago, and that controversy remains today. One of those affected was a fellow who attended law school at the same time as I did. I feel for both him and President Packer. I do not feel inclined to criticize him, nor have I. I do wish the breach between my friend and the church were healed.

President Packer has given many important talks in his career. Perhaps one of the most significant was given in the October, 1977 General Conference. In it he made the following explanation of his testimony and of the testimonies of General Authorities. He is speaking of the time when he was first interviewed to be called as a General Authority by President :

President McKay explained that one of the responsibilities of an Assistant to the Twelve was to stand with the Quorum of the Twelve Apostles as a special witness and to bear testimony that Jesus is the Christ. What he said next overwhelmed me: “Before we proceed to set you apart, I ask you to bear your testimony to us. We want to know if you have that witness.”

I did the best I could. I bore my testimony the same as I might have in a fast and testimony meeting in my ward. To my surprise, the Brethren of the Presidency seemed pleased and proceeded to confer the office upon me.

That puzzled me greatly, for I had supposed that someone called to such an office would have an unusual, different, and greatly enlarged testimony and spiritual power.

It puzzled me for a long time until finally I could see that I already had what was required: an abiding testimony in my heart of the Restoration of the fulness of the gospel through the Prophet Joseph Smith, that we have a Heavenly Father, and that Jesus Christ is our Redeemer. I may not have known all about it, but I did have a testimony, and I was willing to learn.

I was perhaps no different from those spoken of in the Book of Mormon: “And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not” (3 Nephi 9:20; emphasis added).

Over the years, I have come to see how powerfully important that simple testimony is. I have come to understand that our Heavenly Father is the Father of our spirits (see Numbers 16:22; Hebrews 12:9; D&C 93:29). He is a father with all the tender love of a father. Jesus said, “For the Father himself loveth you, because ye have loved me, and have believed that I came out from God” (John 16:27).

Some years ago, I was with President Marion G. Romney, meeting with mission presidents and their wives in Geneva, Switzerland. He told them that 50 years before, as a missionary boy in Australia, late one afternoon he had gone to a library to study. When he walked out, it was night. He looked up into the starry sky, and it happened. The Spirit touched him, and a certain witness was born in his soul.

He told those mission presidents that he did not know any more surely then as a member of the First Presidency that God the Father lives; that Jesus is the Christ, the Son of God, the Only Begotten of the Father; and that the fulness of the gospel had been restored than he did as a missionary boy 50 years before in Australia. He said that his testimony had changed in that it was much easier to get an answer from the Lord. The Lord’s presence was nearer, and he knew the Lord much better than he had 50 years before.

There is the natural tendency to look at those who are sustained to presiding positions, to consider them to be higher and of more value in the Church or to their families than an ordinary member. Somehow we feel they are worth more to the Lord than are we. It just does not work that way!

It would be very disappointing to my wife and to me if we supposed any one of our children would think that we think we are of more worth to the family or to the Church than they are, or to think that one calling in the Church was esteemed over another or that any calling would be thought to be less important.

Recently, one of our sons was sustained as ward mission leader. His wife told us how thrilled he was with the call. It fits the very heavy demands of his work. He has the missionary spirit and will find good use for his Spanish, which he has kept polished from his missionary days. We also were very, very pleased at his call.

What my son and his wife are doing with their little children transcends anything they could do in the Church or out. No service could be more important to the Lord than the devotion they give to one another and to their little children. And so it is with all our other children. The ultimate end of all activity in the Church centers in the home and the family.

As General Authorities of the Church, we are just the same as you are, and you are just the same as we are. You have the same access to the powers of revelation for your families and for your work and for your callings as we do.

It is also true that there is an order to things in the Church. When you are called to an office, you then receive revelation that belongs to that office that would not be given to others.

No member of the Church is esteemed by the Lord as more or less than any other. It just does not work that way! Remember, He is a father—our Father. The Lord is “no respecter of persons.”

We are not worth more to the onrolling of the Lord’s work than were Brother and Sister Toutai Paletu‘a in Nuku‘alofa, Tonga; or Brother and Sister Carlos Cifuentes in Santiago, Chile; or Brother and Sister Peter Dalebout in the Netherlands; or Brother and Sister Tatsui Sato of Japan; or hundreds of others I have met while traveling about the world. It just does not work that way.

And so the Church moves on. It is carried upon the shoulders of worthy members living ordinary lives among ordinary families, guided by the Holy Ghost and the Light of Christ, which is in them.

I bear witness that the gospel is true and that the worth of souls is great in the sight of God—every soul—and that we are blessed to be members of the Church. I have the witness that would qualify me for the calling I have. I’ve had it since I met the First Presidency those many years ago. I bear it to you in the name of Jesus Christ, amen.”

I believe President Packer means it when he says his testimony was “the same as I might have in a fast and testimony meeting in my ward.” When someone in a position of Church leadership has an audience with Christ, we hear about it. Joseph Smith told us. Oliver Cowdrey told us. Sidney Rigdon told us. So did President John Taylor, President Joseph F. Smith and David B. Haight. Their calling is to bear a witness of Him. When they have an actual audience, I believe they tell us.

The calling of the Twelve is to “bear witness” of Christ. (D&C 107: 23.) Because of that calling, they must proclaim they have a “witness” even if it could be more correctly described as a testimony born of the Spirit. I accept their “witness” of Christ and believe it is authoritative. However, I do not read into their testimony what they do not put there themselves.

I accept the “witness” of the living Apostles, although it is a rare exception when one has an audience with Christ. In recent talks Elder Scott has gone to some length to testify and describe his own spiritual experiences. I trust in them. I trust him. I believe him to be an Apostle. It is not necessary for an Apostle in The Church of Jesus Christ of Latter-day Saints to have a personal audience with Christ.

Years ago Elder Mark Peterson said he did not think it possible for a gentile to receive an audience with Christ. He thought that was confined to pure-blooded Israelites. Since he was a gentile apostle to a gentile church, he did not believe it possible for him to receive such an audience. As I understand it, that is the general view among the brethren. The charge given by Elder Oliver Cowdrey to the Twelve (telling them they must receive an audience with Christ for their ordination to be complete) was discontinued in 1911 by President Smith. It was discontinued because so few had received that audience. But that does not make these men any less apostles.

I trust President Packer. I accept his testimony. I believe it is enough to qualify him for the work, just as President McKay told him. I am impressed with his humility in explaining his testimony in General Conference. It increases my trust in him as a servant of the Lord.

Valiant

Those who receive a Terrestrial estate include “they who are not valiant in the testimony of Jesus; wherefore, they obtain not the crown over the kingdom of our God.” D&C 76: 79. This means that they actually did have a testimony of Jesus, were on the right path, received the Gospel and accepted it, but failed to be “valiant” in their testimony.

I do not believe this means rigid, dogmatic, insistent or bellicose. In fact, the religious people having these qualities have historically been the greatest persecutors of the few, humble followers of Christ in all generations.

I believe this means they were willing to suffer much for the Lord. To follow Him in meekness, gentleness, kindness, persuasion, and love unfeigned. To bear the crosses of this world, and to return good for evil. Valiance is measured by the patience you show to your fellowman when they say all manner of evil against you falsely, for His sake. It is measured by the things you suffer willingly and without complaint.

It is not to get a reward in this life. Nor is it to be given acclaim, recognition, applause or chief seats.

It is to minister to others, rather than to be ministered unto.

When I think of the greatest examples of such conduct as would be truly described as “valiant,” I think of mothers and what they have done and do to bring, bear, love and raise children in this world. Creation itself is renewed every time a new, innocent life is brought into this world.