Light and Truth

The following comments were shared during a Christmas fireside held in Utah County, Utah on December, 20, 2020.

As I understand it, there are some people who are joining us from a distance, and I wanted to start on time to be courteous for them. This is about the Christmas story, but we’re gonna back into the Christmas story.

When Joseph Smith was in the Liberty Jail, given the frantic pace of everything that had gone on in his life up until the time of his arrest and incarceration, Liberty Jail really constituted the first time that Joseph Smith had an extended opportunity to think. He would lose that opportunity as soon as he got out of Liberty Jail. And by the time you get to Nauvoo and the things that occur there:

And if you read the journals and diaries of what Joseph was going on, that’s just a short list.

He was managing a mess. And it took all his time and more.But in Liberty Jail, he had a brief opportunity between the mess that had happened in Kirtland that resulted in people conspiring to kill him who were members of the Church… (They wanted him dead because of the failure of the bank. He was chased out of Kirtland, and he left in the middle of the night to try and get out of there with himself still alive. He was followed for about 200 miles by people that were trying to kill him.) When he arrived out in Missouri, there was a mess underway there. Ultimately, they wound up with the siege at Far West and the surrender of Joseph Smith into custody. And then there was this respite (for nearly six months), in which Joseph Smith was confined to prison. Now, on occasion, he was brought out, and paraded around, and shown off as the prisoner, and ridiculed and laughed at. But for the most part, he had peace and quiet.

What’s interesting about how he used that time is that at the end of the incarceration, without knowing when he would be released, he wrote a letter. (It’s a single letter, but it came out in two installments. So, it constitutes two sections of the Teachings and Commandments. In the LDS Doctrine and Covenants, it comprises Doctrine and Covenants sections 121, 122, and 123. But those are just excerpts from the letter, and they’re not even continuous excerpts. They are excerpts that grab and mix together and miss the discussion that ties together what went on. In the Teachings and Commandments, the entire letter—in its two installments—is reproduced.) And this is some of what was on Joseph Smith’s mind when he finally had the opportunity for reflection and thought.

A fanciful and flowery and heated imagination be aware of, because the things of God are of deep import, and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Your mind, O man, if you will lead a soul unto salvation, must stretch as high as the utmost Heavens, and search into and contemplate the lowest considerations of the darkest abyss, and expand upon the broad considerations of eternal expanse. You must commune with God. How much more dignified and noble are the thoughts of God than the vain imagination of the human heart? None but fools will trifle with the souls of men. How vain and trifling have been our spirits, our conferences, our councils, our meetings, our private as well as public conversations: too low, too mean, too vulgar, too condescending for the dignified characters of the called and chosen of God, according to the purposes of his will from before the foundation of the world… (T&C 138:18-19, emphasis added)

This is what Joseph contemplated in the quiet opportunity of confinement in prison: We’ve wasted too much time because our minds have been too frantic to consider carefully and solemnly and deeply the things that really matter. And if that was a problem during the confinement in 1838 and ‘39 in Missouri, think of what the problem is with minds today (with the Internet, with social media, with hand-held opportunities to text and communicate—beginning at 10 years old). How badly have we damaged our ability to engage in “time, …experience, …careful…ponderous…solemn thought” that is required in order to understand the things of God? What a wreck has been made of your own minds as you’ve been exposed to this current environment.

Joseph is talking in a rural, agrarian, quiet society, where you couldn’t even hear a train in the distance. Shortly after I was baptized, a friend of mine (Steve Klaproth) came to Mountain Home, Idaho where I happened to be at my parents’ house. And he and I were out in the backyard late at night, and he commented, “It’s so quiet here.” The only sound you could hear were the crickets that were nearby and a train, miles away on a railroad track, giving out its hum and its churn as it moved across in the distance. Today, people spend money to get white noise to allow them to flee from the racket, from the cacophony inside of which we live! So, one of the challenges that I face in coming here is: What can be done in these circumstances to get us to focus, carefully and solemnly, for just a moment on things that really matter?

When Christ came to visit with the Nephites, after He had done the Sermon at Bountiful (which is a mirror of the Sermon on the Mount) and after He had spent the day with them, He makes this observation to them: I perceive that ye are weak, that ye cannot understand all my words which [I’m] commanded of the Father to speak unto you at this time; therefore, go ye unto your homes, and ponder upon the things which I have said, and ask the Father, in my name, that ye may understand and prepare your minds for the morrow, and I come unto you again. (3 Nephi 8:1 RE)

He would come unto them again. And the next day, He would pick up, and He would teach them further. Same people, same audience, same Lord minister, but their minds were unprepared to take in what it was He had been commanded to tell them. And so, He had to take a hiatus, interrupt what He was going to do, and tell them, “Go and ponder what you’ve heard so far, and come back tomorrow. Maybe we can get somewhere because…” careful and solemn and ponderous thought can only lead to the understanding that’s required in order to focus the attention of the mind so that they can grasp what the Lord is trying to convey to them.

My wife told me that she saw where chess champions in a chess match (sitting down and studying a board and focused on the chessboard) will burn six thousand calories in the course of a game because of the mental exertion that’s required to look at the board and to see when this piece is in this spot and all of the options that are available, how that interacts with the other pieces and the other squares, and how they multiply—until the study requires you to take a risk and guess what your opponent may do, to try and force the advantage by the choice that you make. Six thousand calories! There are professional football players that don’t burn that many calories in a football game, and they’re out pushing and shoving and running and jumping and hitting and tackling. And all the chess player’s doing is sitting at the table and focusing his mind.

As the prophet Joseph was called upon to render a new translation of the Bible, in the course of looking at the Gospel of John, it became apparent that there had to be more than one condition in the afterlife. And so, they prayed to try and understand what the afterlife included, and (it’s Doctrine and Covenants section 76, but it’s in the Teachings and Commandments as section 69) something comes out by revelation to help explain some of what goes on in the afterlife. And as that vision is wrapping up, the conclusion of that has these words:

But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he shewed unto us, which surpasseth all understanding, in glory, and in might, and in dominion, which he commanded us that we should not write while we were yet in the spirit, and are not lawful for men to utter, neither is man capable to make them known, for they are only to be seen and understood by the power of the holy ghost, which God bestows on those who love him and purifieth themselves before him, to whom he grants [this] privilege of seeing and knowing for themselves, that through the power and manifestation of the spirit, while in the flesh, they may be able to bear his presence in the world of glory. (T&C 69:29)

…understood by the power of the spirit, which surpasseth the ability of the tongue of man to communicate it so that what you take in can be far greater than what the tongue of man is capable of conveying to you, far greater than what you are able on your own to either articulate or to hand to another. But what you can do by your presence is to invite a shared experience, through the spirit, to gain light and truth—which is why the same Lord, talking to the same audience that He would see the next day, tells them, “I perceive that you’re weak, and you cannot understand the words I’m commanded to tell you.”

So, let me see if I can put out a picture that, if you’ll take it in and entertain the picture, may help you grasp that there is something immensely bigger standing as a barrier between “us” and “understanding” that can be overcome, that can be lifted, if you will. I’m not gonna use a “pillar of light,” because the pillar of light descending is something you’ve probably seen portrayed in First Vision video stuff, and that’ll wreck it for you (just like Peter Jackson’s “Lord of the Rings” trilogy wrecks the excitement of what you would get right now by reading Tolkien’s book for the first time)—it’s now been packaged, and you can’t see it without that interfering. So, not a pillar of light.

I want you to instead imagine a wall of light so bright that it hurts you to look at it. It’s like snow-blindness. And the wall of light then moves and encompasses you, and you are now inside it.

There are times when the pupils of your eyes struggle to shut out the light, and you get a sharp pain in your eye because you can’t get that pupil narrow enough to exclude the light that is all around you. And you can see nothing. You can make nothing out except you’re in the midst of this blinding, brilliant light. And it is incoherent. It’s so bright that you’re blind—because all you see is the brightness of this light.

And after a moment, you begin to make out, vaguely, a figure. And you realize that the light is emanating from this figure. As the presence of this figure becomes more stable before you, you begin to behold features: the hair of His head is as white as the snow, His eyes appear to be a flame of fire, His countenance is like lightning, and below His feet, a paved work of pure gold. And it is altogether beyond you. Frightening. Intimidating. You want, like Isaiah, to confess, “I’m unworthy. I’m a person of unclean lips. I dwell among people of unclean lips, and I’m not worthy to be here.”

But then the Personage speaks and says, calling you by name, “Your sins are forgiven you,” and your guilt is taken away, at which point, something more remarkable altogether happens. You begin to see this person has color in His eyes and color in His hair, and beneath His feet is no longer a flaming, golden surface, but there’s life beneath Him, as well. And now this glorious Personage is something that you can, at last, take in because He’s made Himself known to you. Your guilt was removed because of a word from Him—that God who you know cannot lie. The difference between coming into the blinding wall of light and now beholding that this Person has a normal color of hair, a normal color of eyes is the removal of your guilt by the words of this Person.

Imagine (as you’re standing there, before this Personage) that there are colors you’ve never seen, and if you got out your 96-crayon box and you searched through it to try and locate a color, there just isn’t one. And so, if you had to identify a color you’ve never seen before, you would use a word like “joy” or a word like “love” or a word like “warmth,” “care”—colors that animate you to the very core.

So, if you’ll take that picture and ponder on it, and then consider that the stories that we’ve got in our Scriptures are not necessarily perfect/are not necessarily complete/are not necessarily even the best way to put something, but they have been approved by God because they are adequate for His purposes, at this point, to get “what needs to be done” accomplished. They are the best that anyone has, and they ought to be the anchor that we use in order to take our own minds and to ponder—carefully, solemnly—and to try and reach through to see what it is behind these words that the Lord is trying to convey into our hearts, into our minds, into our understanding.

Well, the account that we get by Paul… Luke wrote the story, undoubtedly after having come into contact with Paul, because it’s clear from the text of the Book of Acts that Luke wrote it and that Luke would not encounter and join up with Paul until some time, years later, in the events that took place. And so, Paul had to report to Luke, and then Luke had to write the account, and…

Paul—on Mars Hill—goes up to preach a sermon to try and get them to understand that there was a God who came and lived among them and died and was resurrected—and his point is preaching Christ to the people of Athens on Mars Hill. And this observation is what’s made about those people on that hill, after identifying that they were philosophers, epicureans, and stoics on the hill (who debated endlessly). This is what is said about the Athenians:

For all the Athenians and strangers who were there spent their time in nothing else but either to tell or hear some new thing… (Acts 10:13 RE)

That’s not how one gains access to the truth, to be continuously titillated with some new thing. Thinking and pondering carefully and solemnly does not involve the kind of robust voyeurism that oftentimes permeates our councils, our conferences, our conversations, our meetings. We’re like these people, and that’s too low, too mean, too vulgar, too condescending for the things of God. The things of God aren’t titillating. We go about as if we’ve achieved some new and highly satisfactory result when we’ve had a good gospel conversation when, in fact, what we lack is more of the heart and character than it is of “hearing some new thing.”

Now, as it is written, the birth of Jesus Christ happened this way (Matthew 1:5 RE). This is Matthew, okay? Matthew’s gonna tell you a story, but what’s the story Matthew’s going to tell?

Now, as it is written, the birth of Jesus…happened [on] this way.
Where was it written, Matthew? Because I’m reading your account, and I don’t have another

account. After his mother, Mary, was betrothed to Joseph, before they came together, she was found with child of the holy ghost.

So, who is this Mary character? What does it mean to be “betrothed”? Why was the betrothal to Joseph? Who was he? How do these people emerge into the story?

There’s a lot of evidence to suggest that Mary was someone that worked in the temple itself, among the priestly class—that she was someone who wove the veil. I don’t know if those stories are true or reliable. But think about the symbolism of what it would mean to have a young woman weaving a veil, engaged in the act of creation. See, the veil in those days was made of four colors, and the four colors symbolized the four elements looked over by the four great guardian angels of the four cardinal directions. And here is a young maiden who is managing the weaving of the veil—whether it be literally the case that she did or not, the symbolism of it all suggests something very profound about a very young lady.

Well, we have… (I mean, I don’t know how to talk about these things in a way that is delicate enough so as not to offend.) But in the law of Moses, one of the reasons why a menstruating female was considered unclean was because… In those days, they did not have the same kinds of hygienic capacity that we have today. And so, when Mary (working among the priests) had her first period, the priests would have known that. It (because of various issues) would not have been concealable, and she would not have been permitted into the ceremonially-clean places, and she would have necessitated performance of sacrifices for ritual purity in order to return/in order to continue on in the service that she gave. And it also marked the moment at which she needed to be married.

Tradition has it that it was the priests who arranged for accomplishing the marriage—because she needed to be married. If she was now “of age,” then the circumstances required marriage. And there were, apparently, several people approached by the priests to marry her, and they uniformly declined. My suspicion is that there was a reason why she was declined by those first approached. My suspicion is that even though she was a child, she was intimidating. She frightened these older men. And Joseph was someone (perhaps third, fourth, maybe fifth on the list—an older man) who had already raised a family who was asked, widowed Joseph, to marry this young maid. Estimates of his age vary—I’ve seen, generally, someone in their 70s being the guess for how old he would have been; we don’t know. I mean, those sources… Certainly, that’s not the way that the story is shown in theater, in movies, and in storytelling.

[audience comment]

Yeah, so, you’ve got a woman at the very commencement of fertility and a man who has already raised a family, and you’ve got a relationship that is primarily motivated by religious concerns. And so, the bargain is reached, the commitment is made, and now Mary is found with child.

Then Joseph, her husband, being a just man and not willing to make her a public example, was minded to put her away in private. But while he thought on these things, behold, the angel of the Lord appeared unto him in a vision, saying, Joseph, you son of David, fear not to take unto yourself Mary your wife, for that which is conceived in her is of the holy ghost. And she shall bring forth a son, and you shall call his name Jesus, for he shall save his people from their sins.

Jesus is the Greek version of the name Joshua, in the anglicized version of the Hebrew name, which would have been Yeshua in the Hebrew tongue, and the name itself would have had meaning.

Now this took place that all things might be fulfilled which were spoken of the Lord by the prophets, saying, Behold, a virgin shall be with child and shall bring forth a son, and they shall call his name Immanuel — which (being interpreted) is, God with us. Then Joseph, awak[en]ing out of his vision, did as the angel of the Lord had bidden him, and took him his wife, and knew her not [un]til she had brought forth her firstborn son. And they called his name Jesus.

Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is the child that is born the Messiah of the Jews? For we have seen [a] star in the east and have come to worship him. When Herod the king had heard of the child, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them, saying, Where[‘s] the place that is written of the prophets in which Christ should be born? For he greatly feared, yet he believed not the prophets.

Well, isn’t that just typical: The Scriptures scare the hell out of me, but I don’t believe ‘em. So, if there’s gonna be this Messiah, I really need to rid myself of him, because the Scriptures predicted He would come, and if He comes, then that means the Scripture’s been fulfilled. And if the Scripture’s been fulfilled, that means the prophets knew what they were talking about. And if the prophets knew what they were talking about, that means that God spoke to them. And if God spoke to them, that means God exists, and He will judge things, and I just don’t want to think about it. So, how do I go about killing this Messiah?

And they said unto him, It is written by the prophets that he should be born in Bethlehem of Judea…

So, I went through that to show you how disbelief requires a great deal more mental energy than believing. It requires a phenomenal amount of effort to summon the faith to reject the prophets. It requires constant effort to defeat the evidences that God continuously [phone dings] puts before us. (Hey, hold my calls, will ya? I’m doing something.)

…for thus have they said: The word of the Lord came unto us, saying, And you, Bethlehem which lays in the land of Judea, in you shall be born a Prince who is not the least among the princes of [Judah]; for out of you shall come the Messiah who shall save my people Israel.

Then Herod, when he had called the wise men privately, inquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child. And when you have found the child, bring me word again, that I may come and worship him also. When they had heard the king, they departed.

And behold, the star, which they saw in the east, went before them [and] it came and stood over where the young child was. When they saw the star, they rejoiced with exceedingly great joy. And when they had come into the house, they saw the young child with Mary his mother and fell down and worshipped him. And when they had opened their treasures, they presented unto him gifts: gold, and frankincense, and myrrh.

And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

And when they had departed, behold, the angel of the Lord appeared to Joseph in a vision, saying, Arise and take the young child and his mother and flee into Egypt, and remain there until I bring you word, for Herod will seek the young child to destroy him. And then he arose, and took the young child and the child’s mother by night, and departed into Egypt, and was there until the death of Herod, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt [I have] called my Son.

Then Herod, when he saw that he was mocked of the wise men, was exceedingly angry, and sent forth and slew all the children that were in Bethlehem and all the region thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. Then was fulfilled that which was spoken of by Jeremiah the prophet, saying, In Ramah there was a voice heard, lamentation, and weeping, and great mourning; Rachel weeping for the loss of her children and would not be comforted because they were not. (Matthew 1:5-11 RE)

See, there’s more than one statement in Scripture about the coming of the Messiah into the world. One of the others that would have been expounded upon as Herod continued his insecurity over the potential loss of his kingdom at the birth of this Messiah would have undoubtedly continued to plague them, and they would have continued to read from the Scriptures the things that speak of this coming Messiah. Isaiah wrote:

The people that walked in darkness have seen a great light; [and] they that dwell in the land of the shadow of death, upon them has the light shone. …For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder. And his name shall be called Wonderful Counselor, the Mighty God, the Everlasting Father, the Prince of Peace. Of the increase of government and peace there is no end, upon the throne of David and upon his kingdom, to order and to establish it with judgment and with justice from henceforth even for ever. (Isaiah 4:1 RE, emphasis added)

If you’re Herod and you hear those words, what you realize is: taken at face value, this child is about to displace you, take over that kingdom, and there will never come a generation after this in which a descendant of Herod’s is gonna be on the throne, because this Messiah (and those that come after Him) will have the “government upon their shoulders.” So, Christ is born in circumstances in which there is a local suzerain king, subordinate to a Roman empire, ruled over by a fellow who has the authority and the ability to send out soldiers and murder children—all of the children in Judea—and yet, Christ is coming into the world to establish a government, the increase of which will never end, in the most improbable of moments, in the most improbable of circumstances, with the smallest of reasons to say that the Wonderful Counselor, the Mighty Prince, the King of Kings, the Lord of Lords, the Everlasting Father accomplished exactly what the Scriptures say He was to accomplish.

From Herod’s vantage point, Christ was a mere inconvenience. The slaughter of the children was another day at the office. And when that miserable, syphilis-ridden monarch would die a few years later in his madness (because that’s one of the things syphilis attacks is the brain), he knew no one would mourn for his death. So, he had representatives of all the chief families in the land brought, when he was on his deathbed, to a single place, where he ordered all of them killed when he died so that there would be mourning throughout the land at the death of this great king. This is the guy that set out to slaughter the child that Joseph—being commanded in a vision, being awakened at night—took into Egypt in order to secure the Lord there.

Well, there’s another story; I did not read it. It’s really the opening of the New Testament. That occurs in the Holy Place. The priest Zachariah goes in to offer a set prayer on behalf of Israel. He’s not in there offering a prayer so that Elizabeth will conceive and bear a child; the set prayer that he would have recited included words asking that the “light of God’s countenance would return again to Israel.” And so, when the angel stepped out… (And the description of how the angel emerges on the right side of the altar in the Holy Place is exactly the location that you would have to emerge if you were in the Holy of Holies and you moved through the veil to emerge into the Holy Place and speak.) And so, the Angel Gabriel’s presence conforms with the divinely-established pattern for the temple layout and the temple choreography, and he announces to Zachariah that his prayer had been heard, was being answered, and that God would send a son to him (Zachariah), and that son would go before the face of the One who would return the light of God’s countenance to Israel; he would prepare the way.

This isn’t Zachariah in the Holy Place trying to arrange family relations and secure a child. This is him, in the priestly office, asking that the nation that he represented receive a blessing to the nation from God, and it’s not a personal prayer. It’s an institutional prayer; it’s a prayer on behalf of the people. And the answer that he is given is on behalf of the people. And so, Gabriel (who announces his name and that he stands in the presence of God) has come to say the light of God’s countenance will return, and he’s gonna have a son, and that son is gonna go before the presence of God to prepare the way before him.

So, the story that we get in Josephus (who’s considered reasonably reliable about these things) has, at the time of the slaughter of the children in Judea, Herod’s guards going to Zachariah and asking where his son was. Jesus’ birth was obscure; the only people that learned about it (which Luke records) are shepherds abiding in the field, keeping watch over the flock by night, who have angelic ministers that tell them that the King has been born, and they go to find that out. John’s birth was an extraordinary publicity stunt. Zachariah praying (as was his drawn-by-lots course to perform) comes out from his prayer, and he can’t speak. And the people perceive that he’s seen an angel. This is in the temple. This is in Jerusalem. This is in the capital. Can you imagine the buzz? I mean, think about it!

An angel appearing in the temple, and it was Zachariah, and now he’s struck deaf and dumb, and he has to write in order to tell them. And he goes his way. And then Elizabeth conceives. And then the son is born, and the son is brought to the temple, and he is presented for the sacrifice and the circumcision, and they’re debating: None of his family has ever been named “John”; what is Elizabeth talking about? And they turn to Zachariah, and he writes “His name is John”—not given by Zachariah; not given by Elizabeth. Gabriel named him. And when he does that, his tongue is loosed!

Well, he’s spent nine months all quiet. Who knows what erupted on that day out of the mouth of Zachariah! The notoriety of this child would have been immense. William (born to Dian[a] and that funny-looking fellow with the big ears, Charles—“Charles” [said with a British accent]), William didn’t have as much notoriety as would have John at his birth. So, if you’re Herod, and you want to make sure that you kill the right child…

I mean, he kills every child two-years-old and younger. Based upon the account given in Scripture, the conception of John and the conception of Christ were six months apart. Christ would have been born at one season of the year; John would have been born exactly six months earlier, in the opposite season of the year. John came into the world to close down a dispensation; Christ came into the world to open up a new dispensation. The birth of Christ would have—in all likelihood—have been in the spring. All of the debates that have been made about and all the reasons that have been given, based upon the festivals, notwithstanding, Christ would have been born in the spring, and John in the fall (John having been born first and would have been six months older than his cousin).

So, when the slaughter took place, what that would mean twelve years later, at the Passover—when they would have come to be presented—is that the 12-year-old kids arriving would have been from Galatia and Athens and other communities. But locally, hailing out of the immediate vicinity of Jerusalem, there would have been two, and they would have been cousins. It makes me wonder if the conversation that they interrupted and started asking questions of Christ didn’t begin as a conversation among two cousins before the doctors of the law intervened and began to question the Christ themselves.

And it came to pass in those days that there went out a decree from Caesar Augustus…

Caesar Augustus is Octavius (of the recent killing of Marc Anthony and the suicide of Cleopatra—after the conspiracy to kill Julius Caesar and the triumvirate that resulted in the group turning on one another and Octavius winning in the subsequent fighting—and upon ascending to being emperor, changed his name to Caesar Augustus). That’s not a pompous name at all, is it?

…all his empire should be taxed. This same taxing was when Cyrenias was governor of Syria.

Cyrenias is the Greek version of a Latin name, and turns out, we know a lot about that Latin fellow: He was actually raising the chosen heir to Caesar Augustus as the mentor-leader (because he had been such a successful leader in battle and administrator). Caesar Augustus opened up opportunities for common people to rise up in the ranks in a way that they never had before because he was trying to displace the Roman Senate. And in the process of displacing the Roman Senate, one of the beneficiaries of that was this Cyrenias. And he was so close with Caesar that his heir was entrusted to him as mentor. They went off to battle, and the heir got killed—oh, he got wounded, and he died, subsequently, back in Syria—but Augustus didn’t hold that against Cyrenias. In fact, it didn’t trouble their relationship at all. He named a new heir, and that would be Tiberius (who would destroy the temple).

And all went to be taxed, everyone in his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David which is called Bethlehem — because he was of the house and lineage of David — to be taxed with Mary his betrothed wife, she being great with child. And so it was that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger because there was none to give room for them in the inns.

And there were in the same country shepherds staying out in the field, keeping watch over their flocks by night. And behold, an angel of the Lord appeared unto them, and the glory of the Lord shone round about them, and they were sore afraid. But the angel said unto them, Fear not, for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a savior, who is Christ the Lord. And this is the way you shall find the babe: he is wrapped in swaddling clothes and is lying in a manger. And suddenly there was, with the angel, a multitude of the Heavenly host, praising God and saying, Glory to God in the highest, and on earth, peace, goodwill to men. (Luke 2:1-2 RE)

…and the shepherd said, “Let’s go see this!” And so, they went and found the child.

We have promises that God is up to something and intends to accomplish some things (at a time when it appears unlikely that God is going to vindicate all that He has purposed to accomplish) in a single generation at some late date in history. But the purposes of God in bringing Christ into the world occurred in far less likely circumstances for the Savior to have been born and survived, grown to adulthood, and been able to minister as he was able to minister. Now, it’s true that the people misapprehended what God was doing, and they misapprehended what the first mission of the Lord would be—but people misapprehend what the Lord is doing and how the Lord is going to accomplish His purposes now, at the end of times, as well. The ability of God to accomplish a matter (while He is also concealing the matter from the understanding of the world) should never be questioned—because that is exactly how He has accomplished, over and over again, the things that He said He intended to do.

I’m getting ready to give a talk at a conference in the spring, and I’ve been going back and looking carefully at the revelations that have rolled out in our day, speaking to us. One of the things that is very apparent is that the statements, the guidance, the commandments, the instruction, the lessons that we’ve been given are not given to individuals; it’s given to the people. Right now, the biggest challenge that remains as an obstacle to the accomplishment of what God has told us that He intends to do is the rising up of a people—not as those who can cleverly parse Scripture or who can endlessly go on about minutia related to the gospel—that’s not the challenge at all. The challenge is to have us regard one another in a way so that we can live in peace with one another, and we aren’t a threat to one another.

I’m hoping he doesn’t mind me mentioning this, but in a recent conversation I had with a friend, Rob Adolpho… He and his wife are living on an Indian reservation, and she’s a Tribal Chieftain leader; he’s Polynesian. But the two of them and their children have actually performed Indian dances in full garb, dancing at various locations, celebrating Native American culture, history, and peoples. (I think they performed at the Calgary Stampede in full garb.) And we were having a conversation, and Rob was frustrated because he’d been talking to someone who wanted to do some work in an outreach to try and approach Native Americans with the continuation of the Restoration and bringing them the Book of Mormon and bringing them to a knowledge that God is actually up to something and that the native peoples matter. And the fellow who was talking to Rob said, “It’s just too bad we don’t… We need someone that can bring that Native American point of view and can…” And Rob was frustrated, because he’s on the phone, and he’s what they’re looking for. And I said, “Rob, Rob, the next time you come down, bring all your dress and your garb and do a dance, and maybe they’ll figure out who they’re talking to.” We had a good laugh.

But the problem and the challenge is to take and bring people together—not because you have subdued me with your arguments or because I have subdued you with my arguments. There shouldn’t be any arguments. You know, the cure for disagreement is “time and patience and careful and solemn and ponderous thoughts.” We don’t hear one another because we don’t have the patience to allow the issue to unfold. We are in a hurry, and we want to get the result.

It’s obvious to me from reading the revelations that have been given to us that the Lord is far more interested in the process than He is in having us present a result. The process of working together and learning to cooperate, respect, and deal with one another is far more valuable and meaningful than is knocking out a result in a hurry.

(And speaking of a hurry, I’ve been talking too long. We’re more than an hour, and I didn’t want to do that.)

Look, use the Scriptures as the starting point. The Book of Mormon, in particular, was given to us in our day as something from which to pry open and look into things that are real, that are beyond the veil. I was going to read (but I’ll just commend to you) the account of the condescension of God given by Nephi when he’s talking about the tree of life. In the new Scriptures, it’s First Nephi chapter three, really beginning at paragraph six—but paragraph seven and eight and nine make it clear that the condescension of God begins with Mary. I’ve talked about that in “Our Divine Parents,” but you should re-read that as part of the Christmas story, as part of thinking about this season—because it took an enormous effort on the part of heaven to bring to pass the coming of the Savior into the world. And although He wasn’t born on the winter solstice or near it, we celebrate His birth at this time—and we look a little nutty if we don’t celebrate it at this time, so… (We’re regarded as nutty enough, already.) We celebrate it now, and so now is the time to think upon, reflect upon, and to look carefully at the Scriptures. If you will allow careful and solemn and ponderous thought to inform you as you read those verses of Nephi’s, you may be shocked at the things that the Lord has been willing to tell us, in plain language, if we were willing to hear it.

God lives. The prophecies are true. The Scriptures that we have are adequate for God’s purposes in our day, and we really needn’t go too far away from them to find our way back to what we need. And the most important material of all that He has given us, is the Book of Mormon as a covenant and the revelations and instructions that have been given as commandments to us in our day. They are a blueprint for the establishment of Zion, if we’ll just give heed to them.

We don’t need to be like the folks on Mars Hill, always wanting to hear some new thing, when what we have heard already from the Lord challenges us to our core to become more united as a people, to be more patient with one another, to listen to what each of us have to say. We’re too busy coming up with our own response to hear what the other person has to say. Maybe, taking time to listen (and then waiting a day or two to figure out what the right response would be) would be the best form of a conversation, instead of how quickly and how rapidly we want to have things take place now—in an instant, suddenly!

When God says things are going to happen quickly… There are watches; there are calendars; there are glaciers; and then there’s tectonic plates. God moves them all. And so, for Him, the movement of a tectonic plate may seem quick. So, don’t think that you have to hurry up, because the opportunity, it’s here; it’s now. It’s given to you. But it’s the process, not the result. God will take care of the result. The only thing we can engage in is the process itself.

In the name of Jesus Christ, Amen.

TRANSCRIPT

The post A Christmas Fireside appeared first on Restoration Archives Blog.

The following comments were shared during a conference in Kurayoshi, Japan on October 4th 2020.

Transcript

Greetings to Nihon, the Land of the Rising Sun. 

I am grateful you have come to this conference. It is about “The Search for Truth” because we seek to find and understand all truth. The people who organized and speak at this conference are  not part of an organization or church, but let each person search for truth with us. We welcome  anyone who also seeks for truth. 

Religion should be truth. But while all religions do have some truth, every religion has lost many truths and therefore are all incomplete. We are a small group of people on a quest for truth. We  welcome all truth we can find, for truth is our religion. 

Across all the world’s nations and cultures there are stories about the earliest times when gods  created this world and put mankind here. Those stories tell us that in the beginning there were  great truths taught to the earliest fathers by gods. But records written at the beginning do not  exist, therefore our memory of the beginning is incomplete.  

You live in an ancient land, but the name Nihon for your island-nation was first given your land  at the same time Moses was leading a group of Israelites to freedom from Egypt. Before Moses,  the Israelites had only oral traditions about the gods and the earliest times. But the gods revealed  themselves to Moses and taught him about the creation of this world. Using what he was taught  by the gods, Moses wrote five books called the Torah, telling about the creation of this world and the gods’ commandments for Israel. Those became the first five books of the Bible.  

After Moses, generations of Israelites had men who also wrote sacred books in which they  recorded that the gods continued to speak to them and reveal truths. For more than 1,000 years  Israelites added more books to the five written by Moses, which together became the Old  Testament of the Bible. 

Like the Israelites, your ancestors had only oral traditions about the creation of this world handed down for generations. The Emperess assigned imperial court scholar Ono Yasumaro to write  down the traditions that became the first record, Kojiki, Nihon’s oldest book. At nearly the same  time the Kojiki was written, an Israelite prophet named Isaiah was adding his sacred book to the  Bible. 

Isaiah’s record was added as the 22nd book of the Bible. He foretold of a time in the distant future when people who love truth will be gathered together from all over the world, including some  “from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the  outcasts … from the four corners of the earth.” (OC Isa. 5:5) We believe Isaiah wrote about what is happening now and we will see this gathering of people happen. We believe that Nihon is one  of the islands of the sea from where some will come to be gathered. People from Nihon will bring truths with them that we want to gather. We believe the gods want all of us to search to  find truth. 

After writing down the Kojiki or ‘Records of Ancient Matters’ Ono Yasumaro assisted in  recording a second record book, Nihon Shoki. Both the Nihon Shoki and the Kojiki are to  followers of Shinto what the first five books of the Bible are to the Israelites. 

All these books, the Bible, Kojiki and Nihon Shoki tell of the earliest history of the creation of  this world, at a time when gods made this world.  

The Bible tells the story of the first seven generations of mankind, or the patriarchs. The first  man was named Adam and in the seventh generation from Adam was his descendant named  Enoch. The Nihon Shoki tells the story of the first seven generations of the gods. In both of these  accounts of the creation, this world and the people in it all are created by, or descended from, the  gods. 

The records of the Israelites were important to prove that the Israelite people were specially  chosen by the gods to help the world understand the truth. The records of the Kojiki and Nihon  Shoki were important to establish that the emperors of Nihon were descended from and chosen  by the gods. 

Like the genealogy used to prove the authority of the emperors, the genealogy of Jesus Christ in  the Bible is used to show that Jesus Christ was chosen by the gods to be a ‘second Adam.’ The  Bible reports that the first man, the father of all mankind, Adam disobeyed God. Because of his  disobedience the gods decreed death for him and all his descendants as punishment for that  disobedience. The gods sent Jesus Christ, a son of god, to repair Adam’s disobedience. 

The record of the life of Jesus Christ was written in four books that began a series of 27 books  comprising the New Testament of the Bible. All 27 of these were written by a single generation  of writers. 

The Bible tells us that unlike Adam, Jesus Christ obeyed all the commandments of the gods, and  therefore He did not deserve to die like all others. Adam’s punishment of death was just, but  Jesus Christ’s death was unjust. Therefore, death could not hold Jesus Christ in the grave. He  rose from the dead, and broke the power of death. 

After Jesus Christ rose from the dead, He commanded that everyone everywhere be told the story in the Bible, and that they learn He rose from the dead so that all people who have ever lived will also be brought back from death and live again. It was no longer important for people to be  Israelites. All people, in every land, are invited to come and learn about their salvation from  death, disobedience and error by learning of Jesus Christ and following Him. Teachings of Jesus  Christ are the basis for the religion of “Christianity.” 

Old Testament Jews are divided into dozens of different sects and disagree with one another  about many things in their scriptures. Christians are divided into 34,000 different sects and  disagree with one another about many things in the New Testament. The same words are used to  define these faiths, but believers understand the same words very differently. There have been  wars fought over these disagreements in understanding.

Buddha lived and taught 200 years after the Nihon Shoki was written down. His teachings have  also come to Nihon and both Buddhism and Shinto beliefs have become part of your belief  systems.  

Like Jesus Christ, Buddha taught how to live a peaceful life, with harmony between people. The  Bible and Christianity teach mankind to value one another and care for each other. Buddhism  also teaches mankind to pursue a path to peaceful existence in harmony with others.  

At about the same time Buddha’s teachings came to the people of Nihon, two families and a  servant led by the gods left the people of Israel and traveled by boat to the Americas. For a  thousand years they also kept sacred records of their history and contact between them and the  gods. The story of those people is told in the Book of Mormon. Their record was carved into  metal, buried in the ground, and hidden for over a millennium and a half. 

Beginning in 1820 the gods started to restore the lost truths from the beginning. A young man  was shown where the sacred record of the ancient Americas was buried in the ground. With the  help of the gods, that record was translated into English and printed in 1830 for the first time, so  we can now read it. Like the Bible, this record is also scripture.  

People who believe the Book of Mormon to be scripture are called “Mormons.” But, like the  Jews and the Christians, Mormons also disagree about many things in scripture. There are over  80 different Mormon churches making competing claims to be the one that is true. 

No Jewish sect has all the truth. No Christian church has all the truth. No Mormon church has all the truth. I can say that for certain because the Book of Mormon confirms that what every  religion on earth has is also only part of the full truth, and the Book of Mormon promises that  more will be given to us by the gods, so we can increase in knowledge and wisdom.  

The most correct book about this creation is the Book of Mormon. It is the standard of truth for  today. All truths from any source should be measured by the standard of truth in the Book of  Mormon.  

But the things recorded in the Book of Mormon were written nearly 1,500 years or more ago.  One book recorded events that took place more than 4,000 years ago. We can read the record of  the Book of Mormon today, but to understand a different people, different culture, different  society, who wrote in a different language makes understanding the Book of Mormon challenging. Because one person sees and understands words from one background, and another  person sees and understands the same words from a different background, the words of holy  books should be able to help us agree with each other. But instead the words have been used to  make disagreements, conflicts, and even violence. It is not enough to have true words in a book.  We must also allow the truth to be seen.  

Sometimes we see only darkly because of what is inside us. We have a story about how we see  only what we want to see, and understand only what we choose to understand. That story is  “Hope and Tarwater” and I will tell it to you:

HOPE AND TARWATER 

Two towns bordered a woodland. Each of the towns had a tradition about the woods. In the one it was said: “the woods are dangerous, and many things there can hurt you. The animals include the mountain lion and wild boar, which have been known to injure many a man; and the bear, which has killed many a man.”

As the course of civilization develops the woods are always subdued and tamed. The wild things are domesticated and the dangerous are killed. In time the woods become a backyard, no longer threatening to humanity. 

In the other it was said: “the woods are beautiful and many things there can surprise you with their loveliness. The animals include the bluebird and chipmunk, which have been known to sing for hours; and the wild deer, which has inspired many a painter and poet.”  

As the course of civilization develops, the woods are always subdued and tamed. The wild beauty is domesticated, and many lovely creatures are killed. In time the woods become a backyard, no longer providing humanity with rare scenes of wild beauty. 

The first town was named Tarwater for an explorer who had survived there against all odds. He came in winter, and had to find warmth, food and shelter while battling the elements. He felled trees, built a cabin, and burned trees for warmth which he cleared from around his homestead. He slew animals to eat and kept their hides for clothing.  

The second was named Hope for a woman who raised her children there against all odds. She came in summer, settled in a meadow, and found everything she needed to survive in or on the land. She placed her tent beside a hot spring, which provided her warmth in the cold weather. She ate berries and wild fruit, and found pine nuts plentiful. She was able to weave the flax growing wild beside her stream and make linen clothing for herself and her children. 

The children of Tarwater never entered the woods unarmed. They expected to find danger, and were prepared to meet and oppose it. 

The children of Hope never entered the woods without a basket or bag. They expected to find food and flowers, and were prepared to gather them in gratitude. 

Lance was a son of Tarwater. James was a son of Hope. They each entered the woods on the same summer day. 

Lance entered quietly, expecting to give any lurking danger no notice of his presence. Stealth was one of his weapons. Lance brought a bow and arrow. 

James entered singing, expecting to greet the forest’s beauty with the joy of his song. Music was his often companion while in the woods. James carried a scroll. 

From Tarwater there were no paths into the woods. Those who entered always took their own way, fearing to leave a trail to teach predators there was a place frequented by men. Lance crept about in the shadows, watching for prey and hoping to avoid anything which might cause him harm. From Hope, however, there were paths which led to the meadows and berry patches known to bloom in the woods. James walked along a path from Hope which led into the woods, hoping to find new food to gather and share with his family. 

Many bears lurked in the woods near Tarwater. Near Hope, however, the frequent human visitors along well known pathways made the bears leave, for they did not like the company of mankind.  

Lance moved with care. His bow ready to set in flight his arrow. He intended to bring meat back for his village and hoped to encounter prey without a long hike. He knew every step he took away from Tarwater would be a required return step while he carried his game. He moved in cautious arcs spreading his search ever wider with each arc that penetrated into the woods. He passed the morning searching without success. Just after mid-day the sky began to cloud. To Lance this meant the shadows may be leaving and could not be used to orient him for the return hike. To mark his way, he took out his hatchet and stripped the bark on one side of a trunk to maintain his orientation using what may be the last shadows. 

Now, because of the clouding sky, Lance’s journey was changed from arching to a straight line. When the mark on the trunk was still faintly visible from the distance, he cut another mark on the same side of a new tree, and after stripping the bark cut two ax-marks below it to signify this was the second of his marks. When he was six marks away from where he started, he stopped and waited for such game as may cross his path. 

It began to rain. Animals would settle down in the rain, and would not wander into his concealed position. It was an unfortunate development, which meant hunting this day was coming to an end. Reluctantly Lance began his walk back to Tarwater. 

His return was less cautious than had been his advance. The sound of the falling rain concealed his footsteps, so he needn’t take care for his footfalls. Now he was alert for only danger, and not for hunting game.  

Bears do not need sounds to help them hunt. But the intermittent sound of the chopping was what originally caught the great bear’s attention. It was not familiar to him. He had closed in to site Lance from the sound. But he waited to begin his hunt of the young man until after the rain began to fall. The sound of the rain would conceal the bear’s steps until he was close. Then a charge would allow him to attack Lance before the young man could repel the charge. 

Over the sound of the falling rain, Lance heard a distinct “crack” from behind. He knew in an instant it was not rain, but the sound produced by some much heavier object breaking a twig or branch. For the son of Tarwater, instinct took over. He turned behind a tree while loading and drawing back his bow in a single movement. The charging bear was more than his bow could kill. But Lance was taught how to respond to danger of this kind. 

He knew bears could run fast uphill, but could not run fast down. Their legs were built for uphill speed, but downhill they were awkward, even clumsy. There was a depression to the left of him, but Lance was unfamiliar with this part of the woods. He could not know if the depression was a bowl inside of which he could be trapped, or a hill, which would put distance between him and his predator. He also knew that his arrow would do the bear no harm if it struck his head, but it might be of great advantage if it were lodged in the front shoulder. It would take some luck, as well as skill, to place the arrow in a spot which could rescue him. So Lance took careful aim before letting his arrow fly. 

Immediately upon releasing the arrow, Lance took flight. He could not afford the time it would take to see it hit. His aim had been just to the left, so that as Lance sprinted away toward the depression the bear’s changed route would intersect the arrow. 

Luck was with him, and Lance’s arrow had some effect. When he glanced back over his shoulder, Lance caught the view of a bear tumbling forward. That could mean only one thing: the arrow had struck a shoulder and momentarily caused a front leg to fold. This would add time for his escape. 

To his relief, the depression was a hillside. Lance flew to the bottom, then cut sharply downwind and looked for a way to retreat in secret. He needed to find a place where he might not be seen before the bear reached the hilltop. If he was seen, then concealing his scent with the wind wouldn’t matter. 

He found a rock outcropping that allowed him to change directions yet again, and was certain his dart concealed him before the bear reached the hilltop. This was very hopeful. 

The bear took time to bite at the pain in his shoulder. It stung him, and had momentarily cost him the use of his arm. Arrows do not dislodge by pulling at them, and so the bear could only break away the arrow. He could not dislodge the arrowhead.

Ever since God taught Nimrod the secret of making arrows mankind has benefitted from a weapon which always drives deeper after striking its target. The shape takes advantage of muscle movement, and pushes deeper and deeper into the animal once hit. The bear’s arrow sank on impact into the shoulder, and his struggle to remove it dug it deeper. In his anger at the sting, the bear recovered his senses and returned to hunt his prey. This time not just for food, but also to vanquish a challenger to his territory. When, however, he reached the spot from which the young man had been lost to his sight, the young man was nowhere to be seen. He studied the area below, but could detect no hint of movement or scent. The bear moved cautiously into the valley. 

Lance, however, was moving quickly beyond the valley, changing directions to conceal his retreat. It was many hours later before he rested for the first time. By then the rain had stopped, and he could listen again for the sound of any movement behind him. He was well, alive and perhaps even now safe from his dangerous pursuer. But he was lost. And it was getting dark. 

Most predators fear fire. However a wounded bear pursuing an attacker would not. Lance knew if he built a fire this night he would announce his location to the bear. So he would remain wet, cold, lost and on guard throughout the night. The cloud cover remained, though the rain had stopped. 

At first light Lance searched for a clearing from which he might see the horizon. When he finally discovered an opening it must have been mid-day, he thought. He studied it carefully for any sign of a threat both within the meadow and around its perimeter. He thought he saw a man carrying something moving away at the far end, but his view was distant and he could not be sure. When satisfied, he entered quickly to the center, then scanned the horizon for the highest point. He memorized the scene and left quickly and quietly in the new direction. It was half a day’s hike to the highest point. On the way he found water, and killed squirrels for a meal. 

It was dark when his ascent ended. He would have to await daylight to reorient himself again. Overnight the clouds finally cleared while he slept for the first time since entering the woods. In the morning, from the highest point of the horizon, Lance knew the east from the rising sun, then studied the direction from which he began for anything familiar. Shortly after sun up he found what he was looking for: a small plume of smoke rose in the distance. This would be Tarwater. From where he was standing Lance estimated it would be a day and a half to walk back to his village. He would wait to hunt again until the second day. Until then he would only be journeying toward home. 

When James entered the woods from Hope he followed the main path until its first fork, where he followed the path to the right. This he knew would lead to the great meadow deep in the woods. He intended to gather a full load of pine nuts which the sun had dried along the meadow’s perimeter. His mission served two purposes: first, to gather food; second, to prevent new seedlings from encroaching on the meadow. By turning these seeds to food, the people of Hope preserved what was a valuable, large meadow in their woods.

When he had hiked half a day, clouds began to gather. James was in no hurry and determined if it started to rain he would take cover off the path. It did rain. He took a forked branch, along with a straight branch. With the straight branch he lifted a dense patch of ferns, propping the branch at one end with the forked one. This made the rain drain away from the raised center, where he sat and waited. It rained until nightfall, and so James determined to sleep on his dry spot beneath the ferns. As the last light of day lingered, he wrote his thoughts upon his scroll. 

Early the next morning he set off again in the direction of the meadow. When he arrived he walked the perimeter until he found where pine-cones remained un-harvested. He took out his bag and began to remove their seeds. When emptied, he threw the pinecones back into the trees and off the meadow perimeter. The process was slow, but not monotonous. He enjoyed the work. 

James was nearby the fawn for hours before he noticed it lying there. Fawns have only one defense: to lay motionless and hope to escape detection. When he noticed it, James knew by its stillness it was hiding from him. He watched it for a moment to confirm it was breathing. Then he withdrew in reverence. He walked along the perimeter until he found where the pinecones started again in the other direction. Then he resumed work. 

Although he intended to leave the fawn alone, he noticed its mother did not return that day. It was late in the evening when his bag was filled, and so he thought it would do no harm to spend the night and see the fawn was taken care of by its mother. 

In the morning James checked to confirm the fawn had not yet stirred, then retired to a hiding spot on the meadow perimeter. By mid-day the fawn was moving, and stood. This was a sign to James that the fawn was now in danger, and its mother was not going to return. He walked to it, and it did not flee. He took it in his arms and returned to pick up his bag. As he left the meadow a man with a bow entered the far end. 

James’ return to Hope was slowed by the load he carried. But the fawn needed care and so James was grateful to repay a debt owed to the forest. 

When Lance entered Tarwater many gathered to find out what had taken him so long. He told them the tale of his days of danger and flight in the woods. Tarwater was reminded again that the woods are dangerous, and many things there can hurt you. The wild still needed to be subdued, and its dangers overcome. 

When James entered Hope many gathered to find out what had taken him so long. He showed them the fawn and told them the story of his walk. Hope was reminded again that the woods are beautiful, and many things there can surprise you with their loveliness. 

Our ideas control our perceptions. We interpret everything through our own filter, our personal  point of view. Our cultures tell us what ideas we should value, and therefore because we come  from different cultures we hold different ideas.  

Today the gods have spoken again to us, and we have also been given more truth from heaven.  We have been told we must search to find all truth here on earth, and gather it together into one  complete set of beliefs. 

Your first ancestors had messages from the gods taught to the first generations by holy men sent  to teach truths. The Book of Mormon records, “And the Lord God hath sent his holy prophets  among all the children of men to declare these things to every kindred, nation, and tongue, that  thereby whosoever should believe that Christ should come, the same might receive remission of  their sins and rejoice with exceeding great joy,” (NC Mosiah 1:15) We believe anciently your  ancestors were given truth from the gods. 

We come here to Nihon to tell you about how the gods have been working to return truths to the  earth. But we have also come to learn truths from you. Your history, your traditions, your rituals, and even your culture have truths we seek to understand.  

The people of Nihon on average live more than 5 years longer than people of the United States.  There are many reasons for this, and some of them are based on truths we hope to understand  and add to our own. 

Truth is not always welcome. The truth can require us to change our minds, acknowledge our  mistakes, and do things differently. But truth is compared to light in the scriptures. Errors are  compared to darkness. We are promised that if we will welcome the light, then the light will  grow. “And that which does not edify is not of God, and is darkness. That which is of God is  light, and he that receives light and continues in God receives more light, and that light grows  brighter and brighter until the perfect day.” T&C 36:4.  

Of all people in the world, you who live in the Land of the Rising Sun should understand how  growing light is a blessing from heaven. The light of a perfect day is when you have all truth,  and no darkness remains in you.  

We plan to build a temple where mankind and the gods will associate with each other, like it was in the beginning. We know that the gods expect us to accomplish this, and we are now preparing  to do this. When that temple is built, it will be the “ensign” Isaiah wrote about when he described today. People will come from the four corners of the earth, and from the islands of the sea, to  assemble in that temple. Isaiah said those who come to that temple will learn about the gods and  truths of this world. Isaiah wrote, “But in the last days, it shall come to pass that the mountain of  the house of the Lord shall be established in the top of the mountains, and it shall be exalted  above the hills, and people shall flow unto it. And many nations shall come and say, Come, and  let us go up to the mountain of the Lord and to the house of the God of Jacob; and he will teach  us of his ways, and we will walk in his paths.” OC Isa. 1:9.

We believe the gods intend to keep every promise they made to mankind. We believe Jesus  Christ will restore all of us to life. We know that Jesus Christ died, was buried, and rose from the dead. He has instructed us to be baptized in His name as an initiation to follow Him. Baptism is a ritual to symbolize death, burial and resurrection. We are put under the water, to symbolize being buried in the ground. We are brought back out of the water to symbolize rising from the grave or  returning to life following death. We have authority from Jesus Christ to teach about Him and to  baptize any who choose to follow Him.  

Baptism begins a new life. It is sometimes called being “born again” because it represents living  a new life, laying down the old life. When we begin to follow Jesus Christ, the light begins to  grow. Increasing light comes as a blessing from the gods to those who follow the path of Jesus  Christ. 

Increasing light inside our spirits lets us understand this creation. The search for truth is the  search for light. In a dark room, many things are hidden from our sight by the darkness. Eyes  cannot help you in darkness. You can feel carefully, and slowly with patience and effort, you can discover chairs, and bookcases, and other things in the darkness. Yet you will not understand any colors, nor fully comprehend what is hidden in the darkness. 

But in the same room, with the help of light, you can see everything. Even the colors of the  objects are easily understood. There are many reasons why we do not see this creation clearly.  There are many forms of darkness. 

The standard of truth for today is the 1,000 year record of the people who migrated to the  Americas. That record was revealed and translated in 1830. All truth from every part of the  world should be measured by that record. 

Having a record does not mean you understand it. Like Lance who saw only what he expected to  see in the forest, and like James who also saw only what he expected, we also read the Book of  Mormon to see what we want to see.  

You have different minds, a different culture, and different ideas in you. When you read our  sacred books you see, understand, and interpret them from your vantage point. You can see what  we do not. In the search for truth, we can help one another to see more of what is really there and to notice what is hidden from one point of view. The most accurate book of truth is still not fully  understood. 

We must all be willing to accept light when the gods offer it to us. The Book of Mormon tells us:  “he that will harden his heart, the same receiveth the lesser portion of the word. And he that will  not harden his heart, to him is given the greater portion of the word, until it is given unto him to  know the mysteries of God, until they know them in full. And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his  mysteries;” (NC Alma 9:3) 

The Book of Mormon tells us that the gods have given every nation some part of the truth. We  are looking to find and gather again truths from every nation. We are taught: “the Lord doth grant unto all nations, of their own nation and tongue, to teach his word, yea, in wisdom, all that  he seeth fit that they should have;” (NC Alma 15:13) We have been told: “There will yet be  records restored from all the tribes, that will be gathered again into one,” (T&C 157:47) 

According to the Book of Mormon, your nation has been given words from the gods. They are  wise words to guide your nation. Even if the original words have been lost or changed, the ideas  from above remain as part of culture, tradition, and attitudes. Help us to understand your greatest wisdom, and we will share what wisdom we have with you. 

Our scriptures declare: “Truth is Mormonism. God is the author of it. He is our shield. It is by  him we received our birth. It was by his voice that we were called to a dispensation of his gospel  in the beginning of the fullness of times. It was by him we received the Book of Mormon, and it  is by him that we remain unto this day.” (T&C 138:24.) If you have truth, then it is part of our  religion. 

This is the time that was promised thousands of years ago when God “might gather together in  one all things in Christ (both which are in Heaven and which are on earth), in him.” (T&C 140:4) 

To keep the promises, God will lead faithful people from all over the world to be gathered into  one body of believers who will be commanded to begin: “building up of the New Jerusalem,  which is hereafter to be revealed, that my covenant people may be gathered in one in the day that I shall come to my temple.” (T&C 26:8) 

If you want to follow Jesus Christ and receive light and truth that He offers, the first step is to  repent and be baptized. He has commanded that first step for everyone. There are people in this  conference with authority given to them by Jesus Christ to baptize you.  

Even if you do not want truth that we offer, we will accept any truth you can share, because our religion is truth. 

We believe Jesus Christ was sent to this world as a savior, and that He will bring all mankind  back from the dead to live again. And we believe He is the judge of the world. We practice our  religion in His name, and testify of His Divine status. 

Thank you for listening. I close this talk in the name of Jesus Christ.

The post The Search for Truth appeared first on Restoration Archives Blog.

These remarks regarding the production of the new leather-bound scriptures were originally recorded on July 12, 2020 in Sandy, Utah.

Transcript

I see people have figured out where the shade is and have seated themselves accordingly. 

I figure everyone who’s here knows enough about how these [the Scriptures] were put together, what the content is, how it has been voted upon—

The purpose of getting together was two-fold. One was if anyone who doesn’t know anything about the project came, we were gonna make a presentation to bring them up to speed about what these things are/what their content are, but apparently, everyone here is already acquainted with that. So, we needn’t deal with that.

There are two things that have been supplied by the factory. One is a set of the Scriptures. I’m holding the complete set in my hands. Then, the Book of Mormon has been also turned into a Hebrew-friendly, English-language version that’s called The Stick of Joseph. If you ordered a set of Scriptures, you will get these three volumes. You had to order separately The Stick of Joseph, and that’s the other volume that isn’t… It’s duplicative of half of the New Covenants.

What I have as samples are two different kinds of leather—the buffalo in cognac, and the goatskin in British tan leather. I’m gonna hand them… You know, let’s pass ‘em around to whoever wants to look at ‘em. I’m gonna hold onto this one. 

When you look at them, at the top, they make the interior of the book as a separate block. It’s all sewn together, it’s put into a press, and then it’s sanded on the edge. The corners are rounded, and then this is gilded—covered with gold leaf. Then that is put into the cover. Well, to hold the material, the block—the book block—together… Normally, at the top of a book, you get cloth that’s stitched around. The top, if you look at the book block binding, it’s held together by leather. There’s a leather insert that’s more durable than the fabric is. It’s a suede product that’s put on there.

And then the interior—the black paper—is a kind of durable polyurethane that will probably outlast most landfills.  They’ll be pulling this stuff up through the next cycle of creation because it’s extremely durable. That product is what the exterior leather is bound with.

In your best Bible publications, very often the leather cover is then glued to a backing. This one is not only glued to the backing but if you look at it, it’s stitched around so it’s both sewn and glued. Sometimes if you have a set of Scriptures, the corner will pull up. These are sewn and they are stitched [glued]; and therefore, they’re not gonna come apart. You’re gonna have to be really determined to get these to fall apart.

The paper that this is put on is actually 100% cotton. It’s a fabric; it’s like it’s been printed on a shirt. 

In the middle ages, when they started making books using the Gutenberg press and making book blocks, they learned that insects will destroy the book; they’ll eat the interior. And so, gilding on the edge is actually an innovation that was developed in order to preserve the book against both moisture getting in (‘cuz it’s a metal barrier to the moisture) and insects. It preserves the thing.

The leather that is on these is dyed with vegetable dyes, which are both extremely durable but also very leather-friendly. There are some dyes that look great, but they have a propensity to degenerate the leather. And so, the book doesn’t last as long with those kinds of dyes.

We had a fellow who helped with this whole project who knew about leathers and dyes and paper and all of the componentry that’s involved. And when the decision was made to go with the printer who promised to match all of the specifications at the lowest price, then the issue became what kind of leather was he going to use? And our committee member said that he knew a group in London that supplied vegetable-dyed leather—it was durable; it was high-quality; it was some of the best—and in all the world, he thought this London supplier was the place to go to get leather. So, he contacted this supplier in London that supplied leather for books that he put together and found out that they sourced their book leather from India. As it turns out, the factory that produced these is located not very far from the leather supplier that got used to provide the leather that got used in the binding of these.

We ran into some issues as we were going along. A paper that we really wanted to have for the book was unavailable ‘cuz you had to buy ‘em in bulk. It came in a spool that was enough to print a million volumes or so. We were only gonna print about seven thousand books. The factory gave us a different kind, and it was not coated. This is coated. But while they were putting together their program for this, a fellow who wanted to buy some copies of the Quran looked at the project that they were doing for us, chose the paper we wanted, and ordered a half-million copies of the Quran to be printed, which resulted in the paper that we could not afford to use on our projects, suddenly becoming affordable and usable for our project. So, this is not only 100% cotton paper, it’s also the coated paper, which means that if you’re writing with ink on it, it will not spread. The coating will hold the line, and it also helps with bleed-through. Although, if you’re absolutely determined to get something to bleed through the page, just hold that felt pen on there long enough, and it’ll, sure enough, go through.

The thing that has surprised me in… Unless anyone… Does anyone have any questions about the manufacturing or the quality of these things or how they were put together?

The thing that has impressed me as I’ve begun going through them is that Joseph Smith was given the assignment of translating the Book of Mormon by the gift and power of God. He translated the Book of Mormon, and the project was finished, and it got into print in early 1830. Shortly after it was in print—because of recommendations that were made to have legal protection—the decision was made to incorporate a church in April of 1830. When the enthusiasm for incorporating a church came along and inquiries were made, there were approvals given by heaven for the organization of the church. The initiative to do the Book of Mormon came from heaven. The initiative to organize a corporate church came from people, and heaven said, “Sure, this was what you can do and how you can do it.” But heaven had another initiative that it wanted taken. Before the end of the first year, after the Book of Mormon was done and in print, the Lord gave another command, which you’ll find in—I think it’s section 18; I don’t have a copy of it with me. 

(Does someone have the Teachings and Commandments? You’ve got Teachings and Commandments? Yeah, let me look at it… I like the idea of walking off-screen for these people on Skype.)

This is almost… Shortly after the first meeting between Joseph Smith and Sidney Rigdon (it’s on the 7th of December of 1830), and this is toward the end of a revelation: And a commandment I give unto you that you shall write for him, and the scriptures shall be given, even as they are in my own bosom, to the salvation of [mine] own elect, for they will hear my voice, and shall see me, and shall not be asleep… (T&C 18:6) and so on. This is the command that started the production of the Joseph Smith Translation of the Bible. They began with Genesis, and what is now in the Old Covenants book of Genesis, which used to be (in part) in the Pearl of Great Price book of Moses (that’s now been moved into Genesis where it was located in the Joseph Smith Translation), that is what tumbled out right after the command was given to begin the translation process. In fact, I think in the Pearl of Great Price, they date almost all of that Genesis material we find in the book of Moses—they date that in the December 1830 timeframe as it began.

So, that project was undertaken beginning in December of 1830. As the translation goes forward, there’s an alignment that happens sometime early in the next year—it was in, actually, September of 1831. A revelation and a revision to Exodus happened almost simultaneously. In the revision to Exodus,  the text is corrected and changed at the point that the second stone tablets are to be produced. The first one got destroyed; so a second one is gonna come out, and it’s not going to be the same as the first one had been. The second one is going to include things that were omitted from the first, and the material relating to a higher form of priesthood (contained in the first) is omitted from the second. 

And in the command that’s given, there’s a conversation between Moses and the Lord, in which He talks about how Moses would be part of a holy order—something that we had learned about much earlier in Genesis. Moses would be part of a holy order, but that was gonna be withheld from the balance of Israel because of their disobedience. 

At the same time as that, there is a revelation that comes out. In it, it talks about how when the Lord removed Moses from Israel, He removed the priesthood from Israel. That portion that allowed you to come face-to-face with God was removed from the people of Israel so that it was discontinued. The revelation in the Teachings and Commandments (or Doctrine and Covenants) relating to that and the text of Genesis agree with one another. And I had an exchange with a fellow who’s been a real valuable research assistant to the committee working on all these things. He’s got all of the documentation about all of the changes that were made to the Joseph Smith Translation—a project that he has worked on for many years before the Scripture project; he joined the Scripture project late, and we literally were done with the Joseph Smith Translation. When he joined, we found out that everything we’d done was inadequate, incomplete, and that his research exceeded (by far) what anyone on the committee had done. So, the Joseph Smith Translation of the Old Testament and the New Testament was thrown out, and the work started over again. And the Joseph Smith Translation spilled out.

We exchanged some emails as I was looking at the comparison between the end of Exodus and the September revelation in the Teachings and Commandments, and it appears that they are both absolutely interrelated—that the Exodus text and the Teachings and Commandments text are both September 1831. But you can’t tell which happened first. They were more or less simultaneous with one another. Joseph had been through that text and had edited it and then (apparently because of the revelation) went back and re-did the text and apparently re-did it again before we got the final version that appears now in the Exodus text. 

Then there is a commandment that’s given… It’s actually not a commandment; it’s a permissive “Okay, you can do this now.” They were tired of the Old Testament. They really wanted to get to the New Testament. Sidney Rigdon being a Campbellite evangelical minister (basing most of his ministry upon New Testament text), they really wanted to get there. So, another revelation (I’ve got it marked in another set—I didn’t bring a marked-up set here to pass around, so handing me it won’t help)… 

In any event, they get permission to go ahead and start translating the New Testament. So, they begin in the New Testament. Shortly into the revision of the New Testament, they come across a description in the book of John about the resurrection of the just and the unjust. And it appeared to them that there had to be more than just a resurrection of the just and the unjust in the afterlife, and so it provokes an inquiry—and what we get is D&C section 76 (T&C section—I think 69… You gotta become ambidextrous with these Scriptures; eventually I will only be able to cite the T&C; right now I’m still a novice. I think it’s 69), the Vision of the Three Degrees of Glory. That was simultaneous with working on the book of John in the Joseph Smith Translation. 

Later, you can tell when they are in the book of Revelation because there’s a series of questions and a series of answers about “What does it mean to have four beasts? What does it mean to have a sea of glass? What does it mean…” Now, the answers to the questions are not put into the Joseph Smith Translation of the New Testament because he wasn’t required to change the text of the New Testament. But the answers to the inquiries about what these things meant that are in John’s vision of Revelation are in the Teachings and Commandments, and the dates that you’ll see on those are the dates in which they’re working on that part of the New Testament translation. In short, when (in December of 1831) the command was given to start a revision or translation of the Bible—

And the revelations all call it “translation,” k?  What Joseph was doing was not looking at a Greek text; he was not looking at a Hebrew text; he was not looking at some source material and then figuring out that there is a better way to convert that source material into English. It was purely revelation. It was… Nothing existed that allowed for the book of Moses material to spring out of the text of Genesis. He had the text of Genesis, and it was altered/it was augmented/it was supplemented/it was elaborated upon by revelation which the Lord and the revelations always referred to as “translation.” So, you’re looking at a text; you’re getting a revelation; you’re expanding the text. That’s translation, according to the way in which the language is used in these texts. 

So, as he goes along and he does this project, he will acquire some papyri in…what? 1835? And then they’ll begin the translation of Egyptian papyri, and out will tumble the book of Abraham—a translation. And now we’ve got a lot of scholars trying to figure out, “OK, if this symbol in Egyptian (as far as we know) means ‘that,’ and Joseph says that it rather, instead, means ‘this’—A-ha!! We’ve discovered that we can criticize the translator!” If you’re looking at what’s going on in the Joseph Smith Translation of the Bible and the revelations that are occurring that are recorded in the Teachings and Commandments, you are really headed into a dead-end street if you believe that you’re going to be able to capture what Joseph Smith did by saying it’s simply a word-for-word movement from one language into another—because it was nothing like a one-for-one movement of language from one to another in the translation of the Bible. There’s nothing like that in what happened in D&C section 76 (T&C 69)… And I’ve said 69 like three times—can someone look? It’s… Do you have a T&C?

AUDIENCE MEMBER: It’s 69.

DENVER: Is it 69?

AUDIENCE MEMBER: Yeah.

DENVER: Dude! I rock! Just like that! I mean, look, I’ve only been looking at these since a week ago Thursday, so that’s pretty good.

…which is one of the reasons why everyone who lacks a conviction that the Book of Mormon was generated by the gift and power of God and that Joseph Smith was actually accomplishing something in furtherance of what God intended to do in the last days… Everyone who lacks that conviction wants to be able to explain, in a way that is satisfactory to the skeptical mind, what it is that Joseph Smith was up to. Because if you can satisfactorily explain it to your own mind, then you’re halfway to being able to dismiss it because methodologies are not without basis to criticize/reasons to quibble over/reasons to say, “Hmmm…that’s not so good.” Look, criticizing the work of Joseph Smith by an intellectual approach to the Egyptian Book of Breathings material (that was in the Joseph Smith papyri that was accompanying Facsimiles 1, 2, & 3) is a dead-end. It will never get you there. 

First of all, Egyptian understanding of the language begins with the rosetta stone; and the rosetta stone reckons from about… Well, it’s Ptolemaic; it’s what? Maybe 160 BC? Languages change so much over a period of 500 years that the very same language you are speaking right now is the language Beowulf was written in, it’s the language that Chaucer wrote in, it’s the language the King James Bible was written in, and it’s the language that is spoken today. Do you think if you went back to the King James folks and you simply spoke in today’s vernacular that “dude, like, they’d dig and understand what was happenin’, man.” Do you think they’d dig that? Do you think they’d be with ya? You’d connect? Is that gonna happen? Not.

Everything I said is comprehensible to you because you watch and listen to what’s going on in media today. Beowulf is so gibberish-filled that unless you get a translation into more modern English… There are people today that can’t even read the King James version of the Bible, and what’s that? 1611? The further back you go in the very same language, the more it disconnects from what’s happening. Every 500 years, the language is so revolutionized you can’t read it.

The text of the book of Abraham reckons from something that is about two millennia before the text that was produced in the Ptolemaic period that is the source from which Joseph derived the inspiration to produce the book of Abraham. Scholars get frustrated because scholars can’t capture… They can’t capture what it is that Joseph Smith did. They want to be able to do what Joseph did/to explain what Joseph did so that they might stand a chance of also doing that. But (to borrow from Mark Twain) the difference between what the scholar can do and what Joseph Smith did is the difference between a lightning bug and lightning. Joseph was doing something altogether different, on an order of magnitude that scholars will never be able to replicate.

And so, when you hear the scholarly criticisms of anything that Joseph did, you are hearing the words of fools that are holding in derision the very thing that the wise and the noble and the pure in heart will constantly seek to obtain as a blessing under the hand of Joseph. Eventually, I assume, they may become wise enough in their efforts to finally catch up with what Joseph Smith did. 

But you, with these new Scriptures—having what has tumbled out of Joseph Smith—have access to the very thing that the Lord said was in His bosom. He wanted us to have the Scriptures even as they are in my own bosom, to the salvation of my own elect (T&C 18:6). That’s the purpose of Joseph undertaking the Joseph Smith Translation of the Bible. It was called by him the “fullness of the Scriptures.” Well, if you just reflect for a moment on the concept that the Joseph Smith Translation of the Bible is what generated the fullness of the Scriptures and without it, the Church would fail (Joseph prophesied), then what you get from the Joseph Smith Translation of the Bible are the most substantively-informative, doctrinally-rich, historically-surprising sections of the Doctrine and Covenants or the Teachings and Commandments. 

That effort provoked another effort that was qualitatively different because of what Joseph undertook in the Joseph Smith Translation of the Bible. And then, because of the failure, once the command was given to bestow for the first time the higher priesthood inside the organization of the Church and that happened, there was an absolute failure on the part of every one of those who had been ordained. The marvelous gifts, the wonderful spiritual experiences, the great power that was supposed to accompany that, turned into apostasy after apostasy, ex-communication after ex-communication, and if you’ve read A Man Without Doubt, you see the preliminaries for why Joseph produced, then, Lectures on Faith.  That failure in the initial ordination to priesthood authority that turned out to be a complete debacle, if Joseph Smith were a fraud would’ve represented a serious set-back. It would’ve been discouraging. It would’ve said, “Maybe all of this stuff that I’m up to is just not going to amount to anything.” But what Joseph Smith did was he responded and reacted exactly like a person who knew that this was the work of God and knew that God would ultimately not only stand behind it but vindicate it and bring it to its successful conclusion. And so, instead of getting discouraged, he set about to write T&C 110, which is Lectures on Faith.

Lectures on Faith was intended to be a remedial book to fix people whose doubts overwhelm their ability to move forward in faith, people who would like to believe but want the Lord to help their unbelief. Lord, I believe! Help [thou mine] unbelief (Mark 5:9 RE). And Joseph sets about to do exactly that. He doesn’t do anything that suggests his own crisis of faith. Nor does he do anything that suggests that he doubts God’s behind the work. He proceeded as a man without doubt in God and in the process of what was unfolding at that point. And so, we get Lectures on Faith, designed to be remedial—for all of us, as well as anyone that got them.

This T&C 110—at one point this was considered to be the curriculum of the School of the Prophets. It was in the Doctrine and Covenants as the doctrine; it was the very first section; and when it was originally type-set in the first publication of the Doctrine (Lectures on Faith) and Covenants (the Book of Commandments)… When it was originally published, the print size for the Lectures were larger than the print size in the rest of the book. You’ll notice, oddly, that the print size varies in the Teachings and Commandments,—out of respect for exactly the same thing. There are bigger words because… well… they’re bigger words. Okay? And so, this mirrors what Joseph had done when he put the Lectures originally into the text.

There’s a section in the back of this that tells you what was excluded. It’s called “Excluded Revelations.” And it tells you what was left out of this that is included in the Doctrine and Covenants. And some of them are excluded because the people voted and said, “We see no value in that.” There are a number of sections that are included in this that are dealing with administrative problems in an organized church that we haven’t felt the need to organize. 

The Book of Mormon rolled out when there were already people, and the Lord had already defined what His Church was. He defined the church as those who repent and are baptized and come to Him. That church existed in three separate groups in three separate locations at the time the Church was incorporated on April 6th of 1830. But the incorporation on April 6th of 1830 distracts everyone from the fact that there was a larger body that existed that had not become part of the corporate Church. Over time, the corporate Church has its own interests, its own concerns, its own wealth, its own priorities, its own needs. And so, it has redefined what the Restoration is about to emphasize the Church organization and to de-emphasize a number of things that result in the suppression of the gifts of the spirit, the suppression of people receiving revelation—in fact, the fear that people will receive revelation is trying to be hedged-in, controlled, curtailed by saying, “You only get to get revelation for yourself in the calling we’ve given you in the Church.” 

But as you look at the structure that they gave to the organized Church, literally every position within the organization is an elected office—“all in favor, indicate; all opposed, by the same sign.” You elect a bishop; you elect a Relief Society president; you elect a high councilman. Their position is elected office. And then they can be voted out of office by the same vote that put them in, and someone else can be voted in.

Priesthood existed separate from the organization, independent of it, and before the organization came around. As you read these new Scriptures and as you read the Joseph Smith Translation of the Bible, what you will find is that outside, independently, wholly-separate from the structure that was created at the time of Moses—as a means of governance and establishing temple worship and establishing a hierarchy within the temple of functionaries to perform various Aaronic priesthood functions—wholly separate from that, there are people that are given one-off assignments (from the tribe of Ephraim, from the tribe of Asher, from the tribe of Judah), they’re given an assignment (from the tribe of Benjamin) by God, directly to them, and then they discharge the responsibility. And very often, they’re killed as a result of the ministry that they were asked to discharge.

So, the structure that you get in the Teachings and Commandments that reflect organizational concerns once the Church was incorporated represent, in one respect, the same kind of thing you see in the Old Testament. Joseph Smith said all—all—of the prophets of the Old Testament held that same priesthood as Moses, but they were ordained by God Himself—meaning that there was not this continuity of succession or laying on of hands from one to the next (to the next, to the next), down in a continuous line. The function that was being discharged by the tribe of Levi and the family of Aaron operated automatically by reason of their descent from father and mother. Outside of that, there was another form of priesthood that did not descend by father or mother. It came by the will of God. (There’s an explanation of that given in the book of Genesis, dealing with Melchizedek and his ordination. It was conferred upon him in the same way as it was on the Fathers—by the voice of God.) 

In the tracking of priesthood in the earliest lineages, there’s a direct line that comes down from Adam through ordination, and every single one of them not only got an ordination, they also got the word of God conferring upon them that authority that had been ordained to them. In the case of Enoch, he was ordained under the hand of someone holding that authority when he was 25. But he was 65 when God then conferred that authority upon him. In the case of the Old Testament prophets, the authority came directly from heaven. It interrupted everything that was going on. And despite the fact that they were expected to give heed to the words of the prophet—because those words came from God; a message from God, delivered by a messenger means that that person is operating in the role of a prophet. And therefore, they’re telling you something that comes from God, and you’re expected to give heed to that. 

On the other hand, if the message that is being delivered comes from vain ambition or from a false spirit, then what you are getting is the message of a false prophet. The false prophet delivers a message—doesn’t matter how good it may be—it does not originate from God. A true prophet delivers a message that originates from God, and that’s the difference between the two.

Throughout the Old Testament, we have examples continuously of a benighted people who are struggling along to give slavish observance to a hierarchical establishment in order that they may be regarded as righteous because they did what they were supposed to do. Their garments had the appropriate hem; they killed the right animal at the right place at the right time. If you’re a woman on your period, you were unclean, and you respected that, and you stayed away. If you were a man and you touched something dead, then you were unclean, and you had to go and take care of that. Every bit of these details were part and parcel of becoming “righteous,” and they did them. And standing apart from all of that, God sent messengers that said, “I have enough of your sacrifices. I am sick of the blood of animals. What I desire is in the heart. Bring to me that heart.” And they kill these people because they’re unorthodox, offensive, and they’re preaching a false gospel—because everyone knows that if you’re not adhering to the ordinances that had been established in the law of Moses, that you could not be good. You could not (certainly) be righteous.

The colloquy between Christ and the tension between those established authorities that come through in the Joseph Smith Translation of the New Testament really are stunning. 

I have to admit, the Joseph Smith Translation has been so difficult to access, and the online version of the Scriptures are so… I can read on a computer screen 50 times, and it doesn’t sink in. But you give me a book and let me read it, I’ll be able to tell you something. I can remember the place on the page where it’s located. I knew where to look in 18 ‘cuz I’ve seen it. I know where to look in 20 because I’ve seen that too. I can’t do that on a computer screen. 

So, the only place that I was aware of in all of the Scriptures where it was clarified that a new dispensation mandates a new baptism, the only place where I knew that existed was in the Testimony of St. John in the exchange between Nicodemus, on the one hand, and Christ—where he’s making inquiry, and Christ essentially says, “Your ordinance work…” (Because they were practicing baptism—no one went to John the Baptist and said, “Why are you baptizing?” They went to John the Baptist and said, “Why are you… What authority are you using to do your baptism?” Because baptism was a common thing.) When Nicodemus went to Christ in the Testimony of St. John, Christ clarifies that new dispensation mandates new baptism. That shows up in the Teachings and Commandments as a revelation, where it says your dead works under your old law won’t cut it; new baptism is required, even if you’ve been previously baptized a hundred times. It also shows up in the Joseph Smith Translation with a change that clarifies baptism, once His dispensation begins,  mandates that there be a new baptism that take place. So, there are details that creep in (in the new Scriptures) that are completely missing from the existing canon of Scripture, other than these.

On Friday evening, I was talking about the Lord’s acceptance of the Scriptures in the Answer to the Prayer for Covenant, and in the Answer, He says that the Scriptures (as they’re presently being presented to Him for acceptance) are adequate for His purpose, meaning that it’s really not a glowing endorsement: “These are the best; these are the best of the best! I’m shocked that you guys are so good! You’ve really impressed the hell outta heaven!” Instead, what He says is, “This is adequate. We can work with this. We can get what needs to be done, done with the text that we now have.” 

The text is revolutionary, and you may have to search it to find all of the threads to pull them together to have it all add up to the picture that the Lord wants to have emerge, but what He’s given us, He tells us is the Scriptures as they exist in the bosom of God. It may be that every single one of the texts omits some important stuff. But whatever is omitted from one has been picked up in another. And if it cannot be fixed through any other means—not through the Joseph Smith Translation, not through restoring the Lectures on Faith, not through going back and getting the original text of the Teachings and Commandments instead of the perverted text that has been put in the Doctrine and Covenants—if it can’t be fixed through any of those means, then the rest of it has been fixed by filling in with new information that exists nowhere else other than in the Teachings and Commandments. There are things in there… Two portions of the Doctrine and Covenants that are thrown out are replaced by two insertions into the Answer to the Prayer for Covenant. And so, all the things that are necessary to round out the basic understanding required of people—in order for the Lord to move forward to the conclusion of the Restoration and the establishment of His city of Zion—has been adequately put into the Scriptures and are acceptable for that purpose (to both God and to us).  And they more fully reflect the bosom—what is in the bosom—of the Lord, His intent with these Scriptures than anything that we have had heretofore. 

So, if anyone has any questions, I’d be happy to answer them. But I think I’ve managed to keep it under one hour, which was the objective. And we’ll get out of here before the sun gets any higher and any more of you are in the sun than are presently. 

[Responding to a raised hand] Yeah, yeah…

AUDIENCE MEMBER: Your T&C, where is that?

DENVER: It’s floating around somewhere… Oh, she’s gonna be making covers. She’s measuring them/came today to look at them and measure them. She’s gonna make covers so you can carry them and look rather LDS-like. [Laughter]

AUDIENCE MEMBER: I have a question.

DENVER: Yeah, yeah…

AUDIENCE MEMBER: When you were talking about John the Baptist, Vern and I had a discussion (about Nicodemus and Christ and the conversation) on the way up here. John the Baptist is an Elias, correct? He’s the messenger for Christ.

DENVER: Yes.

AUDIENCE MEMBER: So, wouldn’t he have had the authority to do baptism? Obviously he had the authority to do baptism…

DENVER: Yeah, yeah. He was ordained by an angel when he was eight days old. John the Baptist had authority. Look, when you are dealing with dispensations… It’s not abundantly clear in Scripture, but there’s enough there to be able to understand what I’m about to say. When you’re dealing with dispensations, you almost always have a beginning of a dispensation, and then a take-down of that dispensation at the end. Moses established the dispensation of Moses, and John the Baptist came under the right lineage to the right family to a priest who was ministering in the temple immediately before his conception, who was named by an angel and came into that lineage in order to close down the dispensation of Moses. And so, you have two people. You have the beginning (which is Moses), and you have the end (which is John the Baptist). And they both belong to the bookends of the dispensation.

The Mount of Transfiguration, when Christ began yet another dispensation immediately in the wake of that, had appear to Him the beginning and the end of the prior dispensation. The beginning with Moses; the end with John the Baptist, who appear on the Mount of Transfiguration—and at that point, Christ’s then the sole authority—the sole governing authority—presiding appropriately over the kick-off of yet a new dispensation. He would then commission Peter, James, and John, and you can argue about how long it took for that dispensation to lapse into apostasy. But no matter when your argument is, there is no question that John was around. So, it began with Christ, and John was around at least to the end. And among those that came to minister to Joseph Smith were Christ (in the First Vision) and John is mentioned also (in the letter of September 1842, while Joseph’s in exile—D&C 128—I have no idea what the number is in the T&C, but I will one day be able to say, “T&C so-and-so”).

AUDIENCE MEMBER: So where’d the… I have a follow-up question. The people that were baptized by John the Baptist…

DENVER: Yeah.

AUDIENCE MEMBER:  …would have needed to been rebaptized under Christ’s new dispensation.

DENVER: And they were.

AUDIENCE MEMBER: ‘kay.

DENVER: They were. They were heeding the words of a Mosaic dispensation prophet by going to John and being baptized. And they were accepted and justified, and they pleased God because they submitted to the forerunner. But as soon as Christ’s dispensation kicked off, people were baptized anew. And that’s why it says that Christ’s disciples and Christ Himself were busy doing baptisms—only the disciples did more than did Jesus, but they also baptized.

But there was a hand here first… Yeah?

AUDIENCE MEMBER: So, I… what is the end of Joseph Smith’s dispensation? Or is it on a hiatus?

DENVER: Well, it depends upon the view that you take. And so, one view that I think can be reasonably justified is that the death of Joseph and Hyrum ended it—just ended it. However, at the time, Hyrum Smith had a son who was five years old who had been blessed by Joseph, and that son would ultimately become a Church President, Joseph F. Smith. And he would’ve had, if not the priesthood, he would’ve certainly enjoyed the blessings of the priesthood that had been conferred upon him because those blessings persist even when the one from whom they came is gone; the blessings persist. You can argue that it persisted until then, or you can argue that—based upon the language of the January 1841 revelation (D&C 124; T&C “I have no idea”)—based upon that, the dispensation in one anemic form or another persisted until either the release in ‘75 (I think… ‘78?), either the release or the death of Eldred G. Smith. But at that point, it’s clearly been abandoned. And so… I mean… 

My personal view is: didn’t matter how much good faith and well intentions there were, the death of Joseph and Hyrum brought to an end something that was irretrievably compromised at that moment. There was no way to land on their feet. And it didn’t matter that there were…

Heavens, by the time Joseph F. Smith gets access to the Church Archives, they’ve been altered deliberately by Willard Richards as Church Historian and the Kabal that were working in the Church Historian’s Office. I mean, you see evidence of the manipulation of the texts in the photocopies that they put online of the Joseph Smith Papers. You know, you remove Joseph and Hyrum, you literally… 

If you take a more kindly view of Emma and her son—her sons—and the people that remained behind and rejected the leadership that the Quorum of the Twelve (at first) and Brigham Young (ultimately) offered, it’s really apparent that, conceptually, Joseph’s immediate family got something out of the Restoration very different than what Brigham Young, the Twelve, and the Kabal that followed him got out of the Restoration. And then, based upon what the most successful group (the LDS group in Salt Lake City) then did, they magnified, they amplified, and they successfully grew this different view of the Restoration into something that to this day has become one of the biggest enemies of understanding the truth that there is.

And the family of Joseph Smith did a good job of portraying the very big differences in the heart and in the mind of those that were most immediately connected with Joseph at the time of the Restoration. But as that group has gone along, they’ve gone adrift and become… Well, they became vulnerable in numbers, and then vulnerable financially, and then vulnerable in popularity, and they made accommodations all along the way in order to try and scramble and to become more popular in the world—something that the Book of Mormon absolutely advises everyone against—and the LDS Church seems to be tracking pretty much what the RLDS Church/Community of Christ did. They’re only right now, oh, 60 years behind. Well, they’re about in the 1960s, I think. But they’ll get there. Based on where they’re going, they’ll get there.

Yeah, yeah, yeah… You had a hand up.

AUDIENCE COMMENT: Do you see a correspondence between in Third Nephi when Christ came to the Nephites and, of course, they were all baptized, you know, with that, at that point. And… But just previously, maybe a year, maybe even less, or at some point or that they’d all been baptized as well. Is that the same correspondence?

DENVER: I think it’s exactly the same thing. All of those people that came to Bountiful were faithful, believing, and they practiced baptism openly in the Book of Mormon. So, they would’ve been baptized. Christ comes, and He gives authority to baptize, and they all get baptized again. And all of the baptized people are baptized again because it’s the same phenomenon you see in the Testimony of St. John, Joseph Smith Translation, and in that revelation in the T&C about “your old baptisms don’t matter; there’s a new thing afoot.” And once the new thing’s afoot, then you have to be baptized.

So, one of the reasons why I think after September 2017 Covenant Conference—Covenant of Christ Conference in Boise—probably there’s nothing wrong with being baptized again. Might be advisable. And if it’s a hot day, and it’s cold water, it’s refreshing.

What? What? You don’t have any questions! You got answers! What are you talking about?

AUDIENCE MEMBER: So, my question is about the covenant that the Lord offered. There’s individuals that have been rebaptized but aren’t sure about taking the covenant. Do you have any thoughts on that?

DENVER: Good for them. Whatever they’re willing to receive, welcome them, and love them for what they’re willing to receive. And whatever they’re not willing to receive, bear with them in patience. Because, literally, we aren’t through the Restoration yet. You don’t even know what you’re gonna reject yet because as it continues to roll-out, everyone gets offended at some point about something! It just is the way things work. Tim—

AUDIENCE MEMBER: Ok, so I have a question about the new Scriptures…

DENVER: Yes… 

AUDIENCE MEMBER: …And my question’s a little long, so please bear with me. So, my understanding of the new Scriptures is that we’re supposed to, you know, we’re supposed to read these Scriptures, we’re supposed to internalize the lessons so we can develop into the kind of people that can have a temple and receive more.

DENVER: I think that’s part of it. Yeah, I think that’s part of it.

AUDIENCE MEMBER: Well, my understanding of the actual changes to the new Scriptures is it’s mostly minor things, like changing verse—not order—but verse length and other things. So, my question is: how do the changes to the Scriptures bring us to where we need to be when compared to the Scriptures we’ve had forever?

DENVER: It’s a good question. This is a handout about the Scriptures and where you can order them that someone brought. Here—do you want to start passing those around?

The differences are not minor. The differences are not just formatting. There are substantial changes that have been made. Just last night in reading the new Scriptures, I put up a post after reading the content of T&C section 59. Part of the content of T&C 59 got lifted out and put into something that is in the Doctrine and Covenants as section 107. Bruce R. McConkie called Doctrine and Covenants 107… I probably shouldn’t do this; you know, apologies to Matt—to Sarah, really. [Mimicking Bruce R. McConkie’s voice]: “The great revelation on the priesthood, Doctrine and Covenants section 107, beside which there is nothing greater that has ever been given by the voice of God to man to explain the function, office, duties, and privileges of the priesthood…” except Doctrine and Covenants 107 is a mess. It’s not a revelation; it never tumbled out as a text. It’s an amalgamation of a quilt work of stuff that got woven together and palmed off as if it were, in fact, a revelation, and it’s not! But some of the material within it does exist in revelations, including what I was looking at last night in T&C 59, which is now a post on my website.

In T&C 59, it’s clear; it’s talking about people that are gonna have positions of authority within the Church, and it mentions the president. Then it says, the president… This is his responsibility: to be a seer, a revelator, a prophet, a translator; and then immediately after that it says, “and anyone that’s in any of these positions better learn their duty and show themselves approved, or else they’re to be removed from office.” In Doctrine and Covenants 107, that same kind of language appears with something about the president who holds all the gifts and him being a prophet, seer, and revelator. And then it goes on to talk about Seventies and about a bunch of other people, and then there’s this stern warning that follows after all these other offices; it says, “And everyone that stands in any of that, they better show themselves approved and learn their duty; otherwise they’re gonna be removed.” Putting so much in between the president and the duty that he has to the point that it gives the warning, that you can altogether miss the fact that the warning is being given to the president.

The warning is: You better rise up, and you better become a seer; you better become a prophet; you better become a translator; you better become a revelator. And if you do not, you do not stand approved in your office. Get out of there. Now, can you imagine if that were the way that the Scriptures had been worded all the way back in the beginning. These are seismic changes.

AUDIENCE MEMBER: Okay, so you’re saying there’s these stumbling blocks in the old Scriptures, and this removes them. So…

DENVER: Innumerable.

AUDIENCE MEMBER: …in 107, they took a Scripture of responsibilities that the prophet has to us, and they twisted it around to privileges that the prophet has…

DENVER: Over us.

AUDIENCE MEMBER: …that we need to honor him.

DENVER: Yes, “privileges over” verses “duties required.”

AUDIENCE MEMBER: Yes, so it’s a complete 180.

DENVER: There’s a lot of that in the Scriptures. There’s a lot of that. In fact, in reading… As I’ve been reading the new Scriptures, I’m actually reading all three volumes at once. Right now I’m in… I think I’m in Numbers; I’m in Luke; and I’m in T&C 59, which is where I got last night. Reading them all at the same time. It’s amazing how they fold over into one another, how they all move together, how they all express one central common idea. 

Yeah, what’s wrong with you this morning?

AUDIENCE MEMBER: There seems to be a real parallel with Abraham and with Nephi in recovering the brass plates, Abraham having the records of the Fathers, and what’s happening today. The emphasis on “the word,” rather than some outward show with a building or whatever, a pomp and circumstance. It’s curious to me that in my conversations with believers over the years, there’s one person that was an instigator for what’s happening now, and that’s Hugh Nibley, and at least in people’s studies. And I’m wondering if maybe he was a forerunner. ‘Cuz you’ve taught that he is almost solely responsible for the Book of Mormon being finally in our consciousness.

DENVER: Yeah. Yeah. When Hugh Nibley died, Tom Nibley spoke at the funeral in the Provo Tabernacle. The First Presidency sent a letter. Dallin Oaks was there. Bateman was there. Jeffrey Holland was there. I believe that Dallin Oaks read the letter from the First Presidency. And there was a lot of nice things that were said, but it was Tom Nibley’s comments at the funeral of his father that sort of got a murmur in the crowd—about how his father had now completed his assignment on earth and could rejoin the council of the prophets in the heavens now that he’d moved along. And the reaction of Bateman to that was like someone had just poked him in the groin with a broom handle. Dallin Oaks and Jeffrey Holland suffered those comments graciously, but it was really problematic to have a mere professor who’d never been a general authority be held in such regard.  

When David O. McKay asked Hugh Nibley to prepare the priesthood manual on the Book of Mormon and Hugh Nibley took the Book of Mormon seriously—as if it were right out of the 600 BC timeframe, that it fit absolutely hand-in-glove into that time period—up until then, people weren’t even taking the Book of Mormon seriously. Whole Stake Presidencies, High Councils, Bishoprics had never even read the Book of Mormon. And then it turns out to be a manual on—a Melchizedek priesthood manual—on the Book of Mormon because of the work of Hugh Nibley.

Yeah, he was perhaps a lone voice crying in the wilderness about something that had been pretty much neglected. To his credit, of all things, Hugh Nibley took the mission, the ministry, and the life of Joseph Smith seriously and searched long and hard to find how to make everything that he learned and understood fit comfortably within the message, the ministry, and the life of Joseph Smith and the revelations that came through him. Hugh Nibley was singular in that respect and was a formidable—a formidable—force.

He used to come over to the law school when I was a law student at BYU. He hated lawyers; he thought it was just a vocational school and that we were wasting our time. But he’d come over to talk to the law students in the moot courtroom, and he’d walk in mumbling about something and get upfront and just start talking. And he said he was just over at the math building or the history department or—depended on which occasion it was—he was just over… And he said, I went there to talk to them about “this,” and we never got time to talk about “this,” and what I was gonna say to them was… And he goes on, and he gives the talk that he was supposed to give the preceding hour. We ran out of time, and he left, and I thought, well, someone at the law school oughta follow him to hear what in the hell he’s gonna say to the lawyers, ‘cuz that’s coming out at the next talk he’s gonna give!

“Oh Lord, forgive us for being assembled here in the robes of the apostate priesthood to bestow upon ourselves the honors of men, which are nothing in thy sight,” was Hugh Nibley’s prayer at the commencement when they asked him to give the prayer. And then a few years later, he came back to give the commencement address (imagine inviting him back after that), and he explained why he prayed that way in the commencement prayer, and that talk (“Leadership to Management: the Fatal Shift”) is in The Collected Works of Hugh Nibley, and it is a sobering, sobering assessment using government, education, and business to tell you what’s happened to the Church.

Hugh Nibley never approached it directly; it was always with guile. And that’s the best way to deal with egomaniacal leadership.

Well, okay, now we’re well past an hour. K, so, dude, we’re done. Except I need to take at least one Old Covenants (buffalo skin) and then a New Covenants and T&C (calfskin). This is two of them. No, no, they all got mixed together. All I need is a T&C in goatskin.

Thanks for coming. Good to see you all.

The post The Leather Bound Scriptures appeared first on Restoration Archives Blog.

These comments were delivered at the 3rd Annual “Joseph Smith Restoration Conference” held on June 20, 2020, in Meridian, Idaho.

Transcript

I don’t have any computers to run amok with. My wife pointed out that I know how to do that but commended me for having the self-discipline not to do so.

Joseph Smith was a better historian than historians—was a better and more capable describer of the truth of events that took place than people that devote their lives to the skill of becoming a historian.

In the Book of Mormon record, Nephi wanted to understand more clearly the vision that his father Lehi had received. So, Nephi prayed to have a similar experience so that he could comprehend what his father had seen. Nephi records in his record an account of what Lehi told him, and then he records in his record his own experience saying the same thing that was shown to his father. He stops his account because he was told he was forbidden from proceeding with a complete account of the things that he had seen. And so, he interrupts his account, and he doesn’t complete it.

Nephi was a literate man—he could read not only the Hebrew language and command that, but he also was familiar with another language in which the Plates of Brass were recorded (which you get all the way down to the time of King Benjamin and Mosiah before you find out that the Plates of Brass were in fact written in an Egyptian language). Then the Nephites used a modification of the Egyptian language that they called Reformed Egyptian, which is now a third language that Nephi would have been familiar with. And so, I have to assume, as a literate man, that at the time the incidents happened in which Nephi had the heavens open to him that he would’ve created some kind of a record contemporaneous with that event. 

Then they migrate across the peninsula of Arabia to the shore, a journey of some four years. Then they settle down, build a boat, and they migrate to the Americas (likely a route that stayed close to the shore) and went around the Horn of Africa, where there was this horrible storm that lasted until the brothers relented and finally un-tied Nephi from the mast. And then they sailed up and around—and ultimately passed British Isles and Greenland, Iceland—into the Americas, where they would have settled.

Things remained (as an intact family) until the death of Lehi, at which point the older brothers resented the younger brother’s status among them, and it became intolerable (in fact, life-threatening) for the group to remain together, and so, they separated. And after the separation, Nephi prepared what are called the Large Plates of Nephi, on which he recorded the history. 

Many, many years later Nephi got a commandment: make some small plates, and on the small plates, you don’t record the history. You only record the things that are sacred to you. And so, the Small Plates of Nephi were prepared by Nephi to record the religious history some three or four decades following the time when the vision had occurred before their migration across the Arabian peninsula. During that ensuing three or four decades, Nephi records what he had accomplished in the interim that allowed him to write the sacred history.

And upon these I write the things of my soul and many of the scriptures which are engraven upon the plates of brass. For my soul delighteth in the scriptures, and my heart pondereth them and writeth them for the learning and the profit of my children. Behold, my soul delighteth in the things of the Lord, and my heart pondereth continually upon the things which I have seen and heard. (2 Nephi 3:6 RE, emphasis added)

Four decades of reflection went into the account that Nephi put onto the Small Plates of Nephi. This account was so good that when Mormon abridged the Book of Mormon and Joseph translated the beginning of the Book of Mormon consisting of the abridgment that had been made by Mormon, those were deliberately lost. It took a whole series of events (and the Lord foresaw those events would take place), but that was lost, and in its place, the Small Plates of Nephi were substituted. 

Now, the Small Plates of Nephi were put at the end of the plates. The abridgment of Mormon was how the translation process began. All of the abridgment of Mormon was completed (and the beginning had been lost) before the translation of the Small Plates began, which would then become the beginning of the Book of Mormon. These testimonial words of Nephi were so important that they not only were something that Mormon was not permitted to abridge and include, but they were also withheld in the translation process until Joseph Smith had reached the greatest part of his competency in serving as a person with the gift and power of God to translate the record. And so, the beginning of the Book of Mormon, now, is 40 years of reflection by Nephi upon the things which he had seen and heard—and the account is the greatest, most powerful, most accurate translation rendered by Joseph Smith after obtaining competency in the rest of the record.

So, if we had Nephi’s record that he put down contemporaneous with the events, before the trans-Arabian migration, would it have read like what we have in the Small Plates of Nephi in First and Second Nephi? If we had, instead, the Large Plates of Nephi’s account (that perhaps was written 20 years after the incident and 20 years before the Small Plates), would that account of what it was that Nephi experienced read the same as what we get on the Plates of Nephi? 

So, what we do have is the final product of decades of reflection to put into words the things that he saw and he heard. And in the process of putting together his testimony, he tells you, “This is what happened to me, and this is what I’m permitted to say about what it is that happened to me. However, the Lord told me a whole lot more which I was forbidden from saying, but he mentioned that it had been shown to others. And so, here’s my testimony that I can tell you. Now let me incorporate the words of another prophet. And I will apply them, and I will liken them, and I will tell you the rest of what the Lord showed me by resorting to the words of Isaiah. And if you can’t get what I’m telling you, then in the final chapters of the Second Book of Nephi, I’m gonna give you the interpretive key so that you can get that I’m not talking about Isaiah, and I’m not employing the testimony of Isaiah as Isaiah’s words. I’m adopting and I’m incorporating the words of Isaiah as my testimony of what I saw and what I heard that I was forbidden from writing so that you can understand what it was that was shown unto me.”

Well, I’m talking about the First Vision. Joseph Smith experienced something in the Spring of 1820 that Joseph Smith likely did not write down that Spring. And when he did make a first attempt to record it, what he recorded was incomplete and inadequate. Joseph Smith relied on scribes; he relied on others. He had an actual historian that was called to record the events of the Church. And in 1838 in Far West, the entire presidency in Zion…  

(That’s what it was called. There was a Church President; that was Joseph—and they were in Kirtland; and there was a presidency in Zion—that was in Missouri; David Whitmer was the head of that; Oliver Cowdery was one of the counselors in that First Presidency. In fact, that had been who would be the successor to Joseph Smith—identified as his successor in the event of Joseph’s death.) 

Except that in 1838, David Whitmer left the Church, and Oliver Cowdery left the Church, and members of the Quorum of the Twelve left the Church. In fact, the entire presidency in Zion was compromised. And the Church Historian left the Church and took with him all of the Church’s records. 

And Joseph wrote a letter to John Whitmer asking for the records back, but the letter doesn’t appear to make a legitimate effort at trying to recover it. He more or less says (sort of like General Moroni writing back to the king when he wasn’t getting support for the army), Joseph writes to him: “You are a lousy historian; there’s nothing you’ve got that’s of any value. It’s just a pile of crap, but I want it back. Will you give it to me?” And with such persuasive prose, of course, John Whitmer didn’t do anything. 

So, Joseph Smith is left with the dilemma of what to do about the history of the Church in 1838—when the Church is in complete turmoil, when he’s lost his successors, when members of the Quorum of the Twelve are signing affidavits to try and put him in prison, when everything is a mess—and he sets about in this period of conflict to write the history of the Church, starting over again.

At this point, Joseph Smith has had 18 years to reflect upon the things which he had seen and heard. At this point, Joseph faces the daunting task of trying to restate (again) the reasons for and the legitimacy of the Restoration that commenced in the Spring of 1820. At this point, Joseph Smith has finished the translation of the Book of Mormon. He’s had numerous revelations and visions. Most of the work (all but a tiny fraction of what we find in the Doctrine and Covenants) had already been received and recorded by revelation. Joseph Smith was now an accomplished Prophet who had slightly less than two decades to reflect back upon what it was that occurred in the Spring of 1820. He has the ability to put it into context that his expanded mind could put into writing in a way that he previously could not have attained unto. And fortunately, the circumstances were such that he was forced to do just that.

So, when you read the Joseph Smith History, what you’re reading is the mind of a 33-year-old Prophet that has been tempered by persecution, tempered by betrayal, tempered by years of service in a public setting in which the opponents have railed against him, the critics have shouted him down, and his own closest members have forsaken him and turned their heel against him. And in that circumstance, with the sober reflection of nearly two decades, he sits down to write:

Owing to the many reports…[that] have been put in circulation by evil-disposed and designing persons in relation to the rise and progress of the Church of Jesus Christ of Latter Day Saints, all of which have been designed by the authors thereof to militate against its character as a church and its progress in the world, [I’ve] been induced to write this history, so as to disabuse the public mind and put all inquirers after truth into possession of the facts as they have transpired, in relation both to myself and the Church, as far as I have such facts in possession. (Joseph Smith History 1:1 RE)

Well, one of the facts that Joseph Smith did not have in possession was the date of the First Vision, as we heard in that video. So, he says, “It was a beautiful morning. It was Springtime. It was 1820, but I can’t give you the date.” If he could have, he would have. He knew the date on which the visit by the angel Moroni the angel Nephi (later renamed Moroni—he has an alias, “previously known as Nephi”; you wonder if there’s a mugshot that he’s trying to avoid having identified on the Internet by the assumption of a new name)—he knows that date, and he can fix that date. Probably in the wisdom of the Lord, Joseph didn’t know the date of the First Vision so that John Lefgren and John Pratt could perform the research and do the work in order to find the date on which the First Vision took place. Things like “losing the 116 pages” are done in the wisdom of the Lord, and things like “not knowing the date on which the First Vision took place” are likewise done in the wisdom of the Lord.

But Joseph Smith records the First Vision account, and one of the chief arguments by the people who want to detract and criticize Joseph is that it’s different from other accounts. Well, if I had Nephi’s original notes, and if I had the Large Plates of Nephi… In fact, if I had the Large Plates and Mormon’s abridgment of the Large Plates, I’ll bet I could advance exactly the same argument against the First and Second Books of Nephi. Because what you get in the final version that we have in print is 40 years of reflection/40 years of mastering the process/of understanding the things which he had seen and heard—and therefore, it was the most worthy account. And that’s what we have in the Book of Mormon. And Joseph’s most worthy account is what we have when he was put to the extremity of having to re-create the history of the Church after John Whitmer had stolen it and run away. 

Now, there’s a command given in the Sermon on the Mount—Christ speaking to everyone that wants to follow Him and obey His new and higher law. He rebukes all of us and warns all of us and commands all of us: Don’t call your brother a fool. (So, there’s a commandment —I can’t call you foolish folks a fool.) Christ was resurrected and spent the better part of the day of His resurrection walking on the road to Emmaus with Cleopas and another (likely Luke) on the road, in which He asked them why they were so downcast. And they said, “What, are you new around here? You haven’t heard? There was this fellow—we thought Him to be the Messiah. He was crucified, and now it’s been three days since then.” And Jesus says, “You fools and slow of heart. Don’t you realize that everything in the Law in Moses, everything required that these things be done?” So Christ, immediately after being resurrected, violates the commandment about “don’t call people fools.” And as a lawyer, one of the things you try to figure out is: How do you reconcile differences in the law? And the reconciliation is this: We can’t call each other fools, but the judge of all mankind has the absolute right to call anyone a fool who’s a damn fool. So, having said that—

One of the things about Joseph Smith that the Lord said (while he was in Liberty Jail, by revelation) was to Joseph: “Fools shall have you in derision. But the wise and the noble are gonna constantly seek blessings from under your hand and counsel.” So, one of the things that fools have done with the First Vision is to say Joseph wrote different versions of the First Vision; therefore, it wasn’t true. Well, here’s one of the things that he says (after what Adrian put up a moment ago, I’ll start at the end of that): 

They draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof. (Joseph Smith History 2:5) 

Okay, all of that language… All of that language that is put into the mouth of Christ in the First Vision comes from Isaiah/comes from Paul/comes from Scripture. Okay? So he’s just… Joseph is trying to convey what happened at the First Vision, and he’s putting into the mouth of the Lord in this first encounter all of these scriptural quotes strung together as one statement (and James, too).

He again forbade me to join with any of them, and many other things did he say unto me which I cannot write at this time. (Ibid, emphasis added)

What you’ve got from Joseph Smith is a condensed effort, using the words of other prophets to put into the mouth of the Lord—conceptually—exactly what the Lord was attempting to achieve in the First Vision with Joseph, after nearly two decades of reflection on how it might best be put. 

There are at least two different ways in which we get the words of Scripture. One way is when the Lord actually dictatesthe words. If the Lord actually dictates the words, then what you’re going to get is a statement that the prophet himself may not understand. It may require him years of work in order to figure out what those words mean. A second way in which a revelation can come is a flood of light in which the person is left like Father Lehi: he saw and heard much (1 Nephi 1:3 RE). And that’s all Lehi’s gonna tell you about it. Or Moses on the mount: he saw all of the inhabitants of the Earth from the beginning unto the end, and not one thing is withheld from his view (see Genesis 1:6 RE).

Okay. Can you organize that into a theme? Can you get… Can you give me some… Can you give me some detail about that? Or you can do as Joseph Smith does in the reflection that he does on the First Vision, and you can say: Many other things did I see which I cannot at this time put out there.

Nephi had 40 years of reflection before he put together his First and Second Book of Nephi. During that time of grappling, who knows how many efforts he made, how many times he tried to articulate it, and how differently he may have put it on different occasions. But what we get in the First Vision by Joseph is an attempt to convey, to the best of his ability, the truth of what came through to him, that in 1838, when he was writing, would be the most meaningful for people who are following the events of the Restoration and trying to understand that the work was afoot and that God was laboring with mankind once again. And so, it’s relevant to the circumstances in which Joseph Smith found himself in 1838.

One of the things fools have done is point out he wrote different versions, and a second thing that fools have done is to argue he got the chronology wrong. Well, no, he didn’t. He was absolutely right about the Spring of 1820, and through research, we’ve been able to confirm and find it. Fools also say, “Wait a minute—the burned-over district revivalism was not contemporaneous with the Spring of 1820.” Okay… (Now, I’m inclined to resort to my Idaho vocabulary and call it something other than bovine feces.) But here’s the problem with that argument. Joseph Smith is writing the account as a 33-year-old man of the recollection that he had of the events taking place as a 14-year-old—in his 14th year—in 1820.

This is a fairly isolated area in Palmyra, New York. Great upheavals that are caused by revivalism in the burned-over district would not settle down simply because tent preachers may or may not have been setting up shop in Palmyra, New York in the Spring of 1820. But the ripples of what they had done would certainly still be reverberating, and in the mind of a 14-year-old observer of the events, Joseph is giving you an absolutely accurate retelling, insofar as he was in possession of the facts of exactly what it was that he experienced as a 14-year-old boy. And so, if you’re foolish enough to advance that argument against a prophet of God in order to say, “I reject the testimony of this man,” then you deserve the Lord’s characterization of yourself as a fool holding in derision a prophet of God. And you deserve to merit the results of that foolishness.

Well, the First Vision that occurred in the Spring of 1820 set in motion things that continue—to this day—to warrant the most serious of inquiry and the most serious of reflection. Time and time again… And I brought a few Scriptures with me, but I’m not going to let this go over; I’m gonna end this on time. Time and time again, the Scriptures take us up to the point that we have an adequate foundation from which to conclude that something profound, something sacred, and something wonderful took place. And then a veil is drawn over it. It’s as if the testimony that we’re given in Scripture is deliberately designed to provoke your curiosity, to provoke your inquiry, to provoke your own search into and contemplation of the things of God—deeply, soberly, prayerfully.

I wanna read just one of them that I hope provokes your interest in inquiring further of the Lord.

Jesus groaned within himself, and saith, Father, I am troubled because of the wickedness of the people of the house of Israel. And when he had said these words, he himself also knelt upon the earth, and behold, he prayed unto the Father, and the things which he prayed cannot be written; and the multitude did bear record, who heard him. And after this manner do they bear record: The eye hath [not] seen, neither hath the ear heard before, so great and marvelous things as we saw and heard Jesus speak unto the Father. And no tongue cannot speak, neither can there be written by any man, neither can the hearts of men conceive so great and marvelous things as we both saw and heard Jesus speak. And no one can conceive of the joy which filled our souls at the time we heard him pray for us unto the Father. (3 Nephi 8:4 RE)

That sounds pretty interesting. That should arouse your curiosity. That should make you want to hear such a prayer and to witness such a thing—because mortals who wrote this record “saw and heard.” It’s not that it is forbidden from anyone to see or to hear. It’s that some things that are seen and heard are forbidden from being put on public display to be profaned by people who will do far more injury to themselves by acting the part of the fool in relation to them than they already do to themselves by mocking and holding in derision things that are most sacred that are on public view.

So, the vision of the Three Degrees of Glory ends with these words: 

But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he shewed unto us, which surpasseth all understanding, in glory, and in might, and in dominion, which he commanded us we should not write while we were yet in the spirit, and are not lawful for men to utter, neither is man capable to make them known, for they are only to be seen and understood by the power of the holy ghost, which God bestows on those who love him and purifieth themselves before him, to whom he grants the privilege of seeing and knowing for themselves, that through the power and manifestation of the spirit, while in the flesh, they may be able to bear his presence in the world of glory. (T&C 69:29, emphasis added)

—not something to happen in the great and glorious afterlife but to be done while in the flesh. And it’s purposeful. It has a relationship between the exposure of the individual to the information about these things in the flesh, so as to preserve and to prepare them for what will take place in the world of Glory, that they might be able to occupy a position there and do something meaningful to help advance the work of the Lord.

We’ve spent too long, as believers in the Restoration, quibbling over who’s got the button. That “button, button, who’s got the button” game that was put up on the board awhile ago. “Frankly, my dear, I don’t give a damn,” although what? That’s now censored. So, “Dude, where’s my car?” Oops, someone gets that… 

Okay, so—it doesn’t matter. It doesn’t matter who’s got the button, because I can tell you none of them do. If they had it, they really wouldn’t talk about it. They wouldn’t put it on display. They wouldn’t boast themselves. They wouldn’t go about chest-thumping. They wouldn’t buy a toupe to put on their elderly chest in order to expose chest hair and the gold necklace to say with (turn the reverberation on…), “I am the man.” Because if they really were the man, their interest would not be in being celebrated; their interest would be in helping to elevate others.

Joseph Smith grew to hate what he had created in the organized Church. You see, it was the positions of authority within the Church that created the crisis that resulted in the war in Missouri and the apostasy of the leadership in Far West that created the mess that got Joseph Smith arrested for treason. It was the position of authority within the hierarchy that gave legitimacy to the affidavits that were saying that Joseph Smith was, in fact, a treasonous traitor. And so, sitting in Liberty Jail and contemplating everything that had gone on, Joseph Smith took the hierarchical model that had turned on him—the model that had created the presumption that if you were in a position of authority, then you obviously had credibility and throw-weight and power and influence—and he threw it all away with no power or influence can or ought to be maintained by virtue of the priesthood; only by meekness, gentleness, persuasion, long-suffering, and pure knowledge, that will greatly enlarge the soul (see T&C 139:6). He changed the paradigm in the dungeon in Liberty Jail, and there he said, “Your position doesn’t matter.” 

And a true messenger sent from God, interested in the salvation of others, is never going to stand up and say, “I need to be supported by your tithes and offering. I need to be the boss, and I need to jerk you around and tell you which way’s up, and you shouldn’t question. You shouldn’t have any thoughts of your own. Those thoughts are mischievous, and if you get too far with that, we’re gonna excommunicate your ass,” but… 

That whole approach was thrown out in Liberty Jail, and then when he talks to the Relief Society sisters in 1842, he says, “Your minds in times past have been darkened because you’re depending too much upon the prophet. You’re neglecting the duties that are devolving upon yourselves.” He’s rescinding authority. He’s saying, “Let’s take everyone— myself, Joseph, included—and let’s say everyone is on exactly the same level. There’s no greater; there’s no lesser.” The question is who preaches truth? What is it that comes out of the teachings of a man that appeals to your heart, that appeals to your soul?

Jesus didn’t come on the road of Emmaus to put on any kind of display, and He didn’t glow in the dark. In fact, their eyes were holden that they could not recognize who it was that walked alongside them. It wasn’t until he departed from them that they said, “Did not our hearts burn within us while he spoke with us yet in the way?” That! That is the sign. That is the evidence. That is how you know the words contained within them, the power of God unto redemption. And when I read the First Vision, I read a record that to me resonates with the truth, even without the research having been done to confirm that it occurred in May 26th of 1820.

[Audience Member]: March.

March, yeah. Yeah, it was before April. It was in March. Even without that research having been done, I knew that only fools would criticize and hold Joseph in derision. I have never been disappointed in the search into the life of Joseph and the teachings of Joseph.

Nephi saw and heard unspeakable things and found a way to make that information available public by using the words of Isaiah and then, at the end, giving a targum in order to explain what it was he just did for you in the words that he’d been quoting. 

Joseph Smith saw and heard things that he couldn’t at that time speak of, and throughout his ministry, he would get up and expound upon a passage in Genesis or words that show up in Ezekiel. And he would lift the veil a bit, and he talked about how he always delighted in uncovering some new thing using the Scriptures. Joseph Smith practically confined his sermonizing to the Old and New Testaments because of the audience. Had the audience been a little different, he may have expanded what it was that he used as his text material (from the Old and New Testaments) into the Book of Mormon (because he rarely cited it), and he may have expanded further into some of his own revelations had he been around long enough and had the people been prepared adequately in order to receive it.

You have to wonder how often Joseph looked at Christ teaching the Nephites—getting to the point that he saw they were saturated and said, “I can’t tell you what I’ve been sent here to tell you because you’re just not ready. Here’s what we’ll do. Let’s send you home tonight and prepare your minds, and maybe tomorrow we can get there,” and then he has the idea, “Hey, bring any sick here.” And they bring the sick, and he heals them; and “Hey, bring the children.” And they bring the children, and he ministers to the children so that He (in an audience whose hearts are pure enough) can convey information; and the others—the older audience members—can be voyeurs, looking in on the sermon that He wanted to conclude. 

Well, I think—just like Nephi used Isaiah—Joseph Smith used the Scriptures, and he was able (by teaching the Scriptures) to lift the veil on things that he saw and heard that were not otherwise permitted to be put out there. And so, when you get to something like the King Follett Discourse, you may be getting a peek into what (in section 76—the vision of the Three Degrees of Glory) the words of that were forbidden from being recorded. He found another way in which to testify about these things.

It’s one of the tricks that Nephi used, that Joseph used, and the question always is: At what point are you hearing about things from beyond the veil that are forbidden from being otherwise put out in the public? 

Well, let me end by saying Joseph Smith was not only a better historian of his own life, but one of the most remarkable things that Joseph Smith gave us was also a more accurate history of the father of the righteous in the book of Abraham. The book of Abraham is one of the single most important revelations that have ever been handed out. It’s been badly handled by people who defend the faith. It’s been left subject to criticism that is so unwarranted that, once again, you have fools holding in derision a work that should not be criticized—should be upheld, should be studied, and should be prayerfully approached. Maybe, at some point, I’ll mount a defense of that. 

I’m out of time. Thank you for coming. Thank you for organizing this. Thank all those who have participated in the talks that have been given in the conference. I really appreciate how despite… I mean, Tausha never learns the same lesson. She has to repeat it—year in, year out. This stuff is kind of brutal on her, and you know, sometimes we get a phone call or an email that kind of reflects the Lamentations of Tausha about trying this again. I mean, Boise State University short-sheeted her, speakers declined to travel, things just became awkward. And you know, she’s only set back for a few hours, and then she’s right back at it and persisted through. So, for everyone who’s helped, including all the technical people involved, thank you for organizing it again. Thank you.

The post “Joseph Smith Restoration Conference” 2020 appeared first on Restoration Archives Blog.

The following thoughts were originally recorded on June 7, 2020 during participation in the live video conference “Unity in Humanity Interfaith Celebration”.

Transcript

Jill: Yes, go ahead and begin. Thank you.

Denver: I hate to do so because I’ve been enjoying what the others have said and wish they had spoken longer. 

I had not thought about what to say leading up to the get-together today other than I would listen and then respond. But this week I got an email that I wanna read to you. This is from a woman who emailed, asking this question: 

How do we deal with anger towards God? I’m struggling getting along with the idea that I need to praise and love and worship a God that I feel completely closed off to and forsaken and unloved. There’s no connection there, and all I have inside of me is this growing, red-hot anger, and I can’t shake it. It’s frustrating to listen to others saying how great God is and how easily accessible He is because it just isn’t true for some people. Some people may go their whole life without God giving them any relief or acknowledgment just because that’s their trial this round. I need to know how to deal with that. I know He’s real. I know He exists. But I cannot understand how God allows the pain and horrors that some people on Earth go through—the terrible things that happen to children and innocent people, the unspeakable things that people do. I feel as though God is playing a game, and we are all chess pieces to Him.

Well, I liked Rupinder’s observation that the first step in the process is a problem because I think that is where it always begins. You have to start with a problem. 

Well, I intend to address that question, but I was reminded in Sugopi’s comment about sunrises and sunsets are God’s dress. I live in the eastern part of the city of Sandy in the Salt Lake County basin. On the East, there’s a wall of mountains called the Wasatch Front. And on the West, across the other side of the valley, there’s a wall of mountains, and they’re called the Oquirrhs. Because I live so close to the Wasatch mountains, the sun will begin to shine in the valley on the Oquirrh mountains far to the West. And then, the sunlight will creep slowly across the valley as the sun rises to clear the Wasatch Front mountains until finally, the sunlight hits my house where I live in the far East at the foothill or at the foot of the mountain. Then, when the sun sets in the evening, it disappears behind the mountains on the Oquirrhs in the West. And then, the shadow begins to grow, and it grows until it finally covers the Wasatch mountains that I live next to. 

In wintertime, the snow-covered Wasatch mountains in the bright sunlight reflect so much light that it hurts your eyes to look at them. You really need to use sunglasses if you’re gonna spend a lot of time looking at the sunlight reflecting off the mountains. And sometimes after a snowstorm, the snow has been so thick in what it has done to cover the earth that the trees themselves are no longer green; they’re just white. They look like white, jagged teeth sticking out all across the tops of the mountains. But they’re white, and they blend in brilliantly with this color.

As the sun sets, as it goes down in the evening and disappears behind the Oquirrh mountains, the shadow (the last light of the day) creep up the Wasatch mountains to the very top, and just the highest peaks have the last bit of light on them before it disappears into shadow, everything being shadow. But because of the angle of the sun as it creeps up the mountain, once it gets about halfway up the mountain, the light is no longer white. It becomes pink, and it becomes blue and purple and lavender—and hues and shades of subtle change that are so different from one another. 

Sugopi mentioned that there are artists on Earth, but the greatest artist is God. Watching that every night, it is never the same. It is always different, and it is always beyond the artistry of any man or woman to capture because it is alive, and it is moving; it is light itself. And the canvas that God uses is the canvas He created by the snow and by the mountain and by the Creation. No artist can capture what we get to watch and see every night if we’ll just open our eyes and look. 

Jesus Christ taught a sermon. In His sermon, He said that: 

[His Father] makes [the] sun to rise on the evil and on the good, and sends the rain on the just and on the unjust. …If you love only them that love you, what reward have you? Do not even the publicans the same? …if you salute your brethren only, what do you more than others? Do not even the publicans the same? You are therefore commanded to be perfect even as your Father who is in heaven is perfect [and to love everyone]. (Matthew 3:26 RE)

God’s gift of this beautiful nightly display of brilliant color and subtle hues and artistry is a gift that’s given to everyone, but it may not be a gift appreciated by hardly anyone. It is his gift to us. 

In the book of the Psalms (which are hymns): The Lord, he is God. It is he that made us and not we ourselves…The Lord is good. His mercy is everlasting…his truth endures to all generations (Psalms 100:1). 

We are part of that Creation, and we belong here in this Creation. And we’re designed to appreciate what it is that He has done in making this Creation for us. 

Someone asked a question: Why are the prayers sung? Prayers for a community are best when they are offered in unison, but speaking in unison is very hard to accomplish without a cadence that allows people to stay on the same word at the same time with the other people who are repeating the same words of a prayer. And so, one way that has been devised (in order to keep prayers synchronized between various voices and have them speak the same words at the same moment) is to turn them into hymns so that everyone together can raise their voice and speak the same syllable and make the same sound at the same time. And so, when Delmar Bondi beats the drum to give the cadence and when Sugopi plays the harmonium to set the tune, what each of them are doing is a reflection of a culture that is seeking to have the prayers unified, to have the prayers united to become one in order to express the desire of the heart of the whole and to do it in a uniform way. 

The religion of God and the greatness of God is so vast and so all-encompassing that it’s impossible for one person or one group or one denomination or one movement to have held onto it all. The religion began in the beginning with God standing in the presence of the first parents who were the father and the mother of the entire race of humanity and teaching them about everything there is to know, to worship, to understand, to appreciate, to love, to share, to feel, to understand. But we have done a bad job of preserving that. 

We had, at the beginning, the truth taught; and then, we had the truth lost. The process of losing truth is called apostasy, but apostasy does not mean that everything is lost. It means that some has been lost because anything less than all of it is less than the true religion. And so, apostasy causes us to only keep part of the religion. But all religion, in all cultures, in all denominations everywhere in the world, have a common root. 

From time to time, God has sent messages back into the world. Those messages are restorations in which some of what has been lost is then restored again to help complete the picture. I believe there have been many apostasies. Correspondingly, there have been many restorations. But a restoration, to complete the entire story, has to return us all the way back to the beginning, has to give us the opportunity to have, once again, everything that was here at the start that unifies together and weaves into one great whole all of the truths. 

In some of the religions that we have heard glimpses of today, there are greater truths about some characteristics than have been preserved in the Christian tradition. We need to have reunited all the truths from all the limited apostasies (that nevertheless contain truths) into one great restoration—back into a whole—with the guidance and assistance of God.

There was a sermon that was delivered by the apostle Paul two thousand years ago when he went to Greece to teach about the restoration that Jesus Christ had brought about. The audience that he spoke to were a group of philosophers in Greece. That culture, that nation, that society has long since perished. The temples that were built back then have fallen into disarray and many of them into dust, but the sermon that Paul taught on Mars Hill has been preserved, and we have a record of the sermon that he taught. He referred to them. He said:

You ignorantly worship [God whom I] declare unto you. God…made the world and all things therein, …He is the Lord of heaven and earth, [and] dwells not in temples made with hands, neither is worshipped with men’s hands as though he needed anything, seeing he gives to all life, and breath, and all things...he is not far from every one of us, for in Him we live, and move, and have our being. We are also His offspring. (Acts 10:14 RE) 

Those words of Paul on Mars Hill are echoed even more clearly in some of the things that have been said by Delmar and by Rupinder and by Jeremiah and by Sugopi today. Sometimes we lose track of how closely connected we are, every one of us, to God. 

There was a king who delivered a sermon as he was ending his reign. In his old age and infirmity, he felt no longer able to provide the leadership, the guidance, and the presiding role of a king in helping bring peace to his people and serve them. And so, he called his people together, and he gave them his last bit of advice before resigning as the king and allowing his son to be the one who would lead the community after that by teaching and defending and helping it. And in King Benjamin’s talk, like Paul, he mentioned that [God] has created you from the beginning and [is] preserving you from day to day by lending you breath that [you] may live and move and do according to your own will, and even supporting you from one moment to another (Mosiah 1:8 RE). 

The story that we have of the Creation in the Bible says that God put into… He breathed the breath of life into Adam. King Benjamin, talking thousands of years later, says that in you (in you, right now, every one of you), God is lending you breath that [you] may live. If you want to know how close you are, in reality, to God, just hold your breath. Exclude—throw away— the act of breathing that God is causing to occur in you at this very moment, and hold your breath for as long as you can. Then, when you take your next gasp for air, realize the power to do that is loaned to you by God. He is that intimate to you. He is that connected to you.

In a revelation that was given to Joseph Smith about this Creation, God, speaking to Joseph,  told him that: 

[Christ is] in all and through all things, the light of truth, and that truth shines. This is the light of Christ, as also he is in the sun and the light of the sun, and the power thereof by which it was made; as also he is in the moon and…the light of the moon and the power thereof by which it was made; as also the light of the stars and the power thereof by which they were made; and the earth also, and the power thereof, even the earth upon which you stand. …And the light which now shines, which gives you light, is through him who enlightens your eyes, which is the same light that quickens your understandings, which light proceeds forth from the presence of God to fill the immensity of space: the light which is in all things, which gives life to all things, which is the law by which all things are governed, even the power of God who sits upon his throne, who is in the bosom of eternity, who is in the midst of all things. (T&C 86:1 RE) 

God is everywhere. The light of God is in you. If it were not in you, you would not have the power to breathe, to think, to live, to move, and to even be sustained by God’s power from moment to moment to continue in your existence. We, in this present form, are not self-existent. We are dependent upon the energy, the power, and the force of God to keep us maintained as His creation. There are components about us that are coeternal with God, but that doesn’t mean that we, as an organized being, existed from all eternity. God created us, but He did this long ago and far away. 

Concerning this Creation in that same revelation: 

There is no space in…which there is no kingdom, and there is no kingdom in which there is no space, either a greater or a lesser kingdom. And unto every kingdom is…a law, and unto every law there are certain bounds also, and conditions. All things are comprehended by God and all things are before him and all things are round about him…he is above all things and in all things and…through all things, and is round about all things, and all things are by him and of him, even God, for ever and ever…The earth rolls upon her wings, and the sun gives his light by day, and the moon gives her light by night, and the stars also give their light as they roll upon their wings, in their glory, in the midst of the power of God. …Unto what shall I liken these kingdoms that you may understand? Behold all these are kingdoms, and any man who has seen any or the least of these has seen God moving in his majesty and power… The day shall come when you shall comprehend even God, being quickened in him and by him. Then shall you know that you have seen [him], that I am, and that I am the true light that is in you, and that you are in me; otherwise you could not abound. (T&C 86:6-8 RE)

Everything you can see, everything that you can experience, every sense that you are able to employ is a manifestation of God lending you this intelligence in order to comprehend Him.

When people believe themselves to be wise and smart and good and holy, we really do delude ourselves. No matter how intelligent we may think ourselves, the fact is we know practically nothing, and we will only be here a short time period. 

God is everywhere and in everything, and we should be in awe of Him. Using everything that we have the ability to assemble, using all of our science, using all of our finest instrumentation, using every mechanism that we can devise, we know that approximately 68% of the energy in the universe is what is called dark energy. It’s called dark energy because we know it’s there; we haven’t a clue what it is. Using that same science and ability and instrumentation, we know that 27% of the universe is comprised of dark matter. We know it’s there because physics suggests its presence. We don’t have a clue what it is. The total of these two means that 95% of the universe we can detect is composed of things we cannot see, we cannot understand, we cannot comprehend. We detect and comprehend, at best, only five percent of all that exists using our best science and best instruments to examine the universe. 

On this world—just this world—depending upon the degree of humility that we acknowledge about our present understanding, we may only know of somewhere between 1% and 14% of the life forms that exist on this planet. Of the known life forms that we know about, humanity makes up no more than .001% of that life. 

If we are not in awe of God, then we have an awfully small universe and an awfully large ego and an awfully ignorant vantage point. The greatness of the religions that we have heard from today (from the very first with Delmar to the last we heard from) is that the approach of the religion is the acknowledgment of something far greater than ourselves, and the sense of awe and humility that we approach that greatness stays beyond us.  

God may make himself known from time to time, but even when He does so, it’s difficult for (first of all) man to take it in and then, having taken it in, difficult for man to comprehend what it is that has been given to him and taken in. And then, it is something altogether more challenging and more difficult to turn that into something that can be explained even in part. But the greatest challenge is, then, to comprehend enough in order to be able to teach it. We’ve had great teachers in many religions, but I think it is foolish to suggest that the greatest teachers that have been out there have ever been able to adequately convey what it is that they took in because the challenge is too vast. 

I liked the reference that Delmar made to his grandparents who were involved in ceremonial worship and ceremonial tradition. I understand why Rupinder says at some point along the path of progression, you reach a point at which you no longer need a ritual or a ceremony. 

But the fact is that some kinds of vast information can be conveyed in the way that Jeremiah conveyed it—by telling a story, by giving a tradition. The story has embedded within it symbols that are expansive, that grow outward, that have more meaning than simply the wolf; more meaning than simply the moon; more meaning than simply the paint on the face. They have a library of material that they’re trying to convey in a shorthanded way. 

And so, the ceremony that Delmar Bondi’s grandparents conveyed to him when he was a youth were not simply theater. They were an attempt to take a large amount of information and to compress it into a handful of symbols and then to deliver the handful of symbols so that someone who takes it in can then look at and reflect upon that handful of symbols and to say, “Within this symbol, I see this entire library of material; and within this symbol, I see this library of material; and within that one….” And so, ritual becomes one of the ways in which religion is intended to strike the chord in the heart and convey into the mind and into the senses that you can take information in—something that is beyond merely the senses that we work with; something that reaches out into the universe and touches that infinite. 

There is this concept that Christians speak about that’s called the Holy Ghost; it’s also called the Comforter, that Holy Ghost, that concept much abused in Christianity, much misunderstood, much voiced about (a lot of silly notions), but in part of the restoration of information that has come about in these last two centuries—because we believe that God is continuously trying to restore—one of the things that we’ve been given in the last two centuries is a description of what that Holy Ghost includes. Let me read those words to you: 

It is given to abide in you: the record of heaven, the Comforter, the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, that which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment. (Moses 6:61; see also Genesis 4:9 RE)

That is the Holy Ghost that—when we allow ourselves to quiet down; when we allow ourselves to take in; when we recognize the breath that we rely upon to remain conscious; when we realize that the colors that we behold with our eyes are loaned to us as a sensibility given to us by God—at that moment, you’re connecting to God. At that moment, He is present with you. At that moment, you should be in awe of Him sharing with you that capacity because He is with you. 

So, when the woman is struggling getting along with the idea that she needs to praise and love and worship a God “I feel completely closed off to and forsaken and unloved,” the place to begin is to recognize it’s an expression of God’s love to you that you can see. It’s an expression of God’s love, kindness, and generosity to you that you can breathe. It’s an expression of God’s love, kindness, and sustaining power that He makes the rain to fall and the sun to shine on both the good and the evil. It’s an expression of His love and His presence with you that you have the opportunity to be here, to be part of a family, to be connected with others, to converse and to eat and to feel love and to feel kindness. 

The problem is not that you’re not connected to God—because every one of us is. The problem is that the foolish religious tradition that you have been taught shuts your mind down so that you do not comprehend His presence in you, His presence with you, and His presence in this world that you now occupy. 

The pictures of the birds that were put up by Sugopi reminded me… I try to hike every day. My wife and I can go out and… In winter, nature has very few of the birds around that we see here during the summer. The songbirds come and go. The butterflies come and go. But winter has its own dress, has its own coloration, has its own beauty. We’ve waded through snowdrifts up to our thighs, and we’ve heard the stirring of animals that are underneath the layer of snow (small mammals that crawl around underneath there). We’ve seen the predator birds that stay around during wintertime that will listen keenly to locate their prey and will then fly into and be beneath the surface of the snow in order to catch their prey and in order to survive in the winter months. And then, in the summer, when the flowers are blossoming—the return of the butterflies and the hummingbirds that eat on nectar and the bees and the other life there (less dependent upon the loss of lives of their fellow-creatures) and, instead, eat in the vegetable world and survive sometimes on nothing more than nectar.  

“A land flowing with milk and honey” was what was promised anciently to Israel. Milk and honey do not require the death of anything. They’re produced as a symbol of the abundance of life, the promise of life. 

When the ancient Israelites built a temple in the land of Jerusalem, they had waited generations to build it because their holy place was really a tent, a tabernacle. It was portable, and they moved it from place to place. But they finally built a fixed location for the temple in the city of Jerusalem. They built the temple on a hilltop previously occupied by the Jebusites that was not actually acquired under the jurisdiction of Israel until the reign of King David. They’d been living there for generations, but the Jebusites retained it. 

King David, in the final attempt to conquer that site, said whoever was first over the wall would become the captain of the Lord’s hosts, hoping to displace his nephew Joab, who was the only person contemporaneous with David that scared David and frightened him. And He was hoping that someone would be over the wall first, and maybe he could get a new captain of the Lord’s host and be rid of his nephew. But Joab was the first one over the wall and conquered the final stronghold. And so, the site on which the temple would be built was obtained by Israel. 

David thought that he would be the one to build it, but the Lord told him, “No, you’re too bloody a man. You’ve shed too many lives; you’ve done too many things that disqualify you.” And so, while David could gather the materials, the Lord commanded him not to be the one to build it. It was his son who built it. And so, Solomon built the temple, the (finally) brick-and-mortar building that would house the oracles of God and be the holy place that people came for festivals and worship and sacrifices. 

Well, it was built on a prominence, the former stronghold of the Jebusites. It was built on a prominence, and to the east was the Mount of Olives. The sunrise in the East in Jerusalem anciently would rise as the sun came, and the sun would then (as it does here in this valley), it would then start and creep down until the sun cleared the mountain, and then it was visible everywhere. 

The eastern wall of the temple that was built by Soloman had overlaid on it gold (a thin layer of gold, but it was gold) on the eastern face. So, as the sun crept up from the East, the sun on the top of the eastern face of the temple would reflect that sunlight and the gold on the temple as the sun rose. And so, for some period of time, every morning as the sun rose in the East, there would be a time where you could not see the sun because it was blocked from view by the Mount of Olives. But you could see the reflection of the sun in the gold on the temple, and it would appear as though the day was beginning with the sun shining from the house of God, as the sun returned and light returned each day to the earth. 

It’s just a symbol, but it tied together (in symbolic form) the presence of God, the ceremonies, the rituals, the traditions that remind us, that attempt to preserve for us information—so that even in our apostate states (wherever we are in whatever state of apostasy we may find ourselves), we can have hope that God will renew that and that that light of understanding will increase and will grow brighter and brighter—until, at last, we return again to a perfect day: a day in which there is no darkness; a day in which there are no shadows left around the edges of our religion; no more separation and division, because the shadow does not illuminate the truth that we hold dear in our hearts because that also is returned again, renewed again, restored again. And we find ourselves in a vigorous relationship, connected to one another—because a faith that is big enough to incorporate all truths from all sources becomes big enough also to connect us to one another. It’s in that search and that desire for restoration that we all have hope of returning once again and finding that we all stand on common ground. In fact, we all stand on the same ground. 

Now, I’ve seen various agendas for today, but my understanding is that we’re supposed to end this at noon, and I hate to impose upon people by dragging something out longer than what they had planned to participate in. There’s like two minutes left until noon. Is there any…  Are there any questions that I oughta take a look at before we wrap this up? 

Jill: Yes, Denver, we have just a couple of questions that you might be able to answer. I guess, first, can you please tell us a little bit about your spiritual background and what Scriptures you’re quoting from?  (Because I didn’t really introduce the speakers.)

Denver: Oh, yeah. I’m an excommunicated Mormon, I suppose. I’m a free-range, non-denominational believer in God’s work in all ages at all times, and I believe that God did something in the life of Jesus Christ to bring about truth. I believe that that became corrupted sometime after the death of Jesus Christ and that Christianity preserved and perpetuated an echo but not the fulsome thing. 

I believe that Martin Luther was inspired by God to rebel against Catholicism because Catholicism had become oppressive. And Martin Luther’s rebellion against Catholicism not only helped free people from the tyranny of Roman Catholicism, it helped Roman Catholicism repent and return and improve itself. As much as Martin Luther did to help spawn a new kind of interpretation of Christianity that allowed people to believe in Christ and feel themselves connected to God outside of the institution of Roman Catholicism, Roman Catholicism itself looked at the problems that Martin Luther criticized and underwent internal improvement, internal correction, internal growth. It was a… inspired moment that helped all of Christianity. 

I believe that that led, in turn, to (ultimately) refugees fleeing Europe and coming to the Americas in order to get religious freedom—because the Protestant Reformation did not result in the freedom of religion. It resulted in Lutheran nations and Catholic nations and Church of England nations. And those nations all had (by force of arms!) government-imposed religion in which some forms of belief were favored and some were disfavored; and some of the disfavored were not only persecuted, they were killed! John Knox, the “apostle of murder,” was responsible for murdering people that he had religious disagreements with. 

Protestant fathers practiced Christianity in the rebellion against Rome—but mirroring many of the very same things they hated about Rome. And so, when the Americas were discovered, there were many people that left their European nations to migrate to the Americas precisely because they wanted to practice worship of God without someone forcing them to. And so, one of the very first things that—once the Americas rebelled and got their independence—one of the very first things they did after establishing the government was to mandate the freedom to practice religion according to the dictates of their own conscience so that everyone could believe and worship according to the dictates of their own belief, their own connection to God.

And so, it took all of these events to move forward in order for God to then have the ability to do something about Christianity to correct it again. In 1805, He sent into the world a young man through whom He would begin this process of restoring and repairing. That young man had a common name, Joseph Smith, and I believe that through him a restoration of the truth began. 

That restoration is today… It’s called “Mormonism” by most people, but Mormonism itself is fractured into some 80 different kinds of denominations. Mormonism is not unified. Mormonism is a fracture. It’s much like what you see with Roman Catholicism and Protestantism and all of the offshoots of Protestantism. There’s many, many different forms of Mormonism. God spoke to Joseph Smith. 

I have a friend… I’ve written a number of books. I have a friend; I met him because he read the first book I wrote. He grew up a Mormon. He was a Mormon missionary, and he got to the point in his Mormonism that he felt like it was no longer satisfying to the soul. So, he undertook a journey to try and find enlightenment. He went to India. He studied in India. He found a Guru. He got his enlightenment and his understanding there. And then, after he had spent years in India, he returned. And he came back because his roots were in Utah; so, he came back to Utah. But upon returning to Utah, what he found (or to his surprise) was that contained within many of the revelations given to Joseph Smith, there were concepts about enlightenment that he had to go to India to discover, but he found it back here. He read my book, and he contacted me, and he said, “I don’t understand how you were able to find it in Mormonism. It took me leaving it and coming back before I could find what there was that was within it.” 

I became a member of the particular kind of Mormonism that’s called The Church of Jesus Christ of Latter-day Saints (or LDS). I was a member of that church for 40 years to the day, to the exact day. And on the 40th year anniversary to the day, I was excommunicated from the Church because I do not believe it is possible to have an authentic relationship with God and to also be subordinate to hierarchical control, administrative enforcement, and surrendering to someone else who exercises authority over you. And so, excommunicated from Mormonism because of the things which I teach—but I base what I believe upon the Bible, the Book of Mormon (which was translated by Joseph Smith from an ancient book), and revelations that have been given by God to Joseph Smith. And because those things have led me to connect to God, I believe in revelations that God has also given to me. But I don’t stand at the head of any organization. I believe I am one among a group of equals, of people who are likewise searching to try to find authentic connection to God because I believe that God is in and with and around all of us. It’s hard to convey adequately how closely connected we are all to God using only concepts that are found in Christianity and in Mormonism. 

It’s easier when you appeal to and you incorporate also some of the concepts that we have heard today from an Apache, from Rupinder and his exposition, from Jeremiah (the Blackfoot storyteller), and from Sugopi. There are things that they have said that come straight out of the Scriptures that have been restored to us but are concepts that we do not adequately express even though our Scriptures contain them. We need others who come from a Sikh background or from a Hare Krishna background to articulate and to put into words these vast concepts. 

I am someone trying to understand and to teach truth with a recognition that the greatness of God dwarfs the capacity of any man to adequately convey to another. The best that we can do is to invite and to persuade and to say and to deliver constantly the message: Come, come and see for yourself. 

I believe that God will reveal Himself to everyone. The way in which He may reveal Himself at first may be very limited. It may be very small, but we ought to appreciate even that, and we ought to prize even that. By the time a person is given the opportunity to stand in the presence of God, they’re not standing in the presence of God because God is trying to impress them or because God is trying to give them greater faith in Him. It’s because, in all of the little ways in which God has previously revealed and made Himself known, the person has accepted with deep appreciation and humility and come to the recognition that we are all really, utterly dependent upon Him. 

None of us are great. The best we can offer is our submission and our humble support to God and our fellow men because God cares as much for each one of us as He cares for any one of us. And so, none of us can say we’re great, we’re good, we’re holy. Should God make us holy for even a moment so that we can endure His presence, that’s a gift from Him, and it departs because when we are no longer in His presence, this earth drags us down. We get tired, we get cold, we get hungry. We have to constantly war against the elements of this world. And so, every one of us ought to stand in awe continually of God and who He is. 

All I am is someone trying to promote faith and confidence in the existence of, the worthiness of, the greatness of, and our dependence upon God. 

Jill: Thank you so much for that answer, Denver. I know you are very considerate of others’ time. I was wondering if you have time for one more question, or if you’d like to end now?

Denver: Yeah, yeah, we’re only ten minutes—eleven minutes over.  But yeah, go ahead.

Jill: In your view, will the restoration of all be accomplished by a single person or a group? Will it require concurrent restorations among many religions, eventually all uniting together as one? 

Denver: There’s a prophecy about how God intends to gather together into one in the last days and how they’re gonna be. According to the Book of Mormon, it’s a testimony of God’s dealings with one group of ancient people. But the Book of Mormon makes it clear that God’s dealings have not been limited to one or two groups, but there have been multiple groups to whom He has visited and provided information. The testimony of all of those are intended to grow together. The Book of Mormon confirms that that is ultimately an objective. 

Prophecies require that there be a house built, that there be a people gathered, that there be a location where God can take up His abode. The earth ultimately is going to be redeemed and returned to an original state that was described in Scripture as being a New Creation in which there was a garden planted eastward in Eden in which God could come, and He could visit directly, face to face, with man. The purpose of the temple is to construct another prototype that is symbolically representative of that same condition in which it is possible for angels, God, men, the living and the dead to be reunited as a single spot from which a restoration and a return of everything will spread until it finally fills the whole earth. But it begins in a single spot at a single place. 

My understanding of how that’s going to come about is that a command will at some point be given about a location. A command will be given at some point about the facility. Direction will be provided in order to put that into motion so it exists on the earth. And as with so many of the prophecies that God has given, we tend to view them vast and macro, and God tends to fulfill them small and micro. 

The coming of Jesus Christ into this world was, on a global basis, almost inconsequential to the notice of mankind. It appears that the largest audience that we can confirm that Jesus Christ ever spoke to was about 7,000 people. It appears that most of them turned away from Him because of His doctrine, because of His teaching, because of what He was insisting the truth to include. It appears that by the time He gets to the end of His ministry, He is slain on the cross; and then, He is resurrected from the dead; and He ministers for a period of about 40 days in and around Jerusalem; then, He ascends into heaven; that at the moment of His ascension into heaven that His followers at that point were approximately 500 people. So, the Lord Jesus Christ comes into the world as nothing more than sort of a local disturber of the peace. And by the time that He has finished His ministry and He’s resurrected and ascends into heaven, He has about 500 followers. 

If you look at the scriptural prophecies, the symbols embedded in the Law of Moses, the foreshadowing of a pascal lamb that would be slain in order to rescue and save mankind; if you look at what Isaiah foretold, what the Psalms celebrated; if you look at the vast body of literature, and then you compare that to the fulfillment of all that in the life of Christ, it would be very easy (if you’re being fair about it) to take a look at that and to say, “God fulfills His great designs in very small ways.”  

And so, in some ways, the easiest way for God to get His work done is for the world to give little heed or little notice of it until it has been completed. No man yet ever built a temple alone. It’s just beyond the capacity of a single individual to do. And so, there has to be… There has to be a temple-building people, if for no other reason than to support the cost of what it would take to build a temple. Even if you, like Solomon, used professional builders from King Tyre to send down to construct the temple because the expertise did not exist among the Israelites to accomplish the work, you still had to have the Israelites to support the budget that King Solomon had to employ in order to pay the king in order to bring the people and the material to accomplish the work. Even if it’s done with small professional labor, it’s still gonna fulfill the prophecies. It’s still gonna meet all the criteria that has been given in Scripture. And it’s still going to accomplish everything that has been promised to all people. 

How we then gather together all of what are called in Scripture, the rich treasures (see T&C 58:3) from the earth… Those rich treasures from the earth are not rubies and diamonds and gold and silver. They are records of truth. They’re the truths found in the traditions in the religions. 

One of the things that’s required in the design of the temple is that there be a treasury. But the word “treasury”… That the room is viewed by some people as having money and gold and silver and value—it’s not that. The treasury of the temple are where the records are kept. It’s where the greatest truths are to be housed. They’re a place for preserving the great truths that God has planted around the earth that are to be gathered together so that there is one place that houses the most valuable thing that we have. It was not the marble temples on Mars Hill that endured. That’s not where the treasure was found when the apostle Paul spoke to the Greek philosophers. It was in the truth that was taught by Paul in the sermon he delivered on Mars Hill. All those people have long since been reduced to dust. And yet, the sermon has been preserved. That’s the treasure. That’s what needs to be gathered. 

Okay! Now we’re 20 minutes over, so we should wrap up. Thank you all.

Jill: Thank you so much, Denver, for speaking today.

The post Unity in Humanity Interfaith Celebration appeared first on Restoration Archives Blog.

This youth question and answer session with Denver and Stephanie Snuffer was recorded at the “Heavens are Open Conference” on March 22, 2020 in Hurricane, Utah.

Transcript

There were some questions that got submitted beforehand, and there are also questions coming in live. I’ll take one that was submitted beforehand.

“Why are there no female writers in the Scriptures? Why are there no accounts of women receiving their Second Comforters? Thank you for the opportunity to ask questions.”

Well, number one, we don’t always know who wrote down the Scriptures. We don’t know who the scribes were. In fact, it’s likely, in particular in the Book of Judges, that some of the accounts are clearly reliant upon women to provide the information. And in the Book of Luke, the only source that could have provided information about the private contact between Mary and the angel—that is the source that Luke relied upon for his account—would have been Mary. And so, did Luke have access to an account written by Mary? Did Luke interview her? There’s a lot we don’t know about the generation of Scripture and who the scribes were. So, the question assumes something about which we don’t have enough information to say Scriptures aren’t the product of a woman’s effort or a woman’s writing.

Okay, so—

Stephanie: Okay, I’m on the— I’m looking through some of these, so I’ll be looking down. We’re going to divide some of them up, and some of them just won’t get answered, ‘cause that’s the way the world works. So— And some of them will be addressed not necessarily answering questions, but just getting some insight about some other things.

So, the first one talks about families—parents, families…being dedicated to the LDS Church and think they’re apostates…not arguing, but you can’t talk spiritual things and, you know, can we get our families back? And then it follows up with an actual question that I’m not going to answer.

But what I am going to talk about is if the Book of Mormon, Joseph Smith, the Sermon on the Mount, the Sermon at Bountiful, Gospel principles are not good enough for you to talk with your family members about, then you’re focusing on the wrong things. Because if all you’re talking with your family members about are the things that divide you, like which conference you go to or which leader you follow, then that onus is on you. So, I would suggest that instead of worrying about the things that you don’t have in common, that you talk about the things that you do have in common.

I spend an enormous amount of time talking with people I know and love, who are on all spectrums of their traveling back to God, about Gospel principles because we have those in common. And that would be my suggestion—and that goes for your family members, for your friends, for the people you still go to church with, for the people that you used to go to church with.

The missionary effort you’re engaged in just does not stop, didn’t stop, and shouldn’t stop when you decided to worship somewhere else or when somebody decided to make you worship somewhere else. Bring it back to what you know, bring it back to what you have in common, and stop thinking you’re better than they are. ‘Cause we’re all working towards the same goal, we’re just doing it in a real— We might be doing it in very different ways.

Denver: This reminds me of an incident that happened. Rob had his daughter, his youngest daughter, on the back of his motorcycle. I think I had Nathan on the back of mine. A group of us were on our way out to Sturgis, and we were south of Newcastle, Wyoming, at a gas station where we were getting some water to drink, and on our way there. And there’s a fellow who was there sitting on the benches next to us outside, getting a little bit of rest from the ride. He was from Colorado, and he was a welder, ‘kay? So, Rob’s a construction contractor, I’m a lawyer, and this guy’s a welder; and we’re all at the same gas station at the same time on our way out to Sturgis. We have absolutely nothing in common except the motorcycles and the Harley rally out in Sturgis, South Dakota—and that was enough.

We had a great visit. He told us stories that were pretty funny. And I noted that he lacked some hygiene attention that I expect to be usual and customary, and he probably thought I was a bit dainty for a biker. But it didn’t matter! We had one thing in common, and that was enough. And for those moments in that gas station in Wyoming, probably 15 years ago now, we were buddies. If you’ve got something in common, that’s enough.

Stephanie: Was that when Jessie drank out of the water bottle?

Denver: Yes, and that was the guy whose water he drank! So, I’m not telling the rest of that story.

Stephanie: Yes, exactly! Yeah, do not pick up water bottles that you do not know who they belong to.

Denver: Yeah.

Stephanie: Okay, I got one here. An eleven year old who feels like the future is pointless… This breaks my heart. (Oh sorry, Reed—whoever—I just smacked the thing.) “I want to have dreams and goals, but everything is changing and unpredictable. How am I supposed to care, or what should I care about?”

So, we have kids. You know, I have older kids—not an eleven year old anymore, but kids who want to grow up and have kids. And I want to see my grandkids grow up! And you know, we had an earthquake in Salt Lake on, whatever, and it was super freaky! And then, on top of Coronavirus, we’re all sitting around going, “What the, what the, what is going on?!”

So, the day of the coming of the Lord is unknown. Scripturally, it is known only to our Creator. So, sitting around—and I don’t mean to be flippant, especially to this beautiful eleven–year-old question—but sitting around, and worrying, and wondering is…it’s not healthy. And it doesn’t help. And so, the only thing I can say, because I can’t answer to how much time is actually left—and neither can he [indicating Denver]—is “act as if.” That’s the thing I want you to remember: Act as if. Act as if you’re going to go to school when you’re not quarantined anymore, and then go to school. Act as if you’re going to graduate from high school. Act as if you are going to go on to college, and get a degree, and get married, and have kids, because the likelihood of that happening for many of us is pretty high. 

There is no answer about when things are going to end. You can pay attention to the signs, and you can look around and you can see things happening, but if you let that stop you from acting as if you’re going to finish middle school, and then go to high school, and then go to college, and get married, and have kids, and have grandkids, then you’re going to sit in a place of despair and frustration and pointlessness. And I do not recommend that. It is not a good place to be.

So, the other thing I would say to this particular question: Talk to the people you love. You don’t have to sit with this being fearful and being afraid and being worried. And if you don’t have people around you who are hopeful, then expand your circle a little bit and find some more people who are willing to be hopeful and encouraging, and help you see that every day you have is a gift from God. So, Act As If.

Denver: Hmmm.

Stephanie: Do you want to do one?

Denver: Yeah. “For women who are alone, do you have any thoughts about having those with authority bless over the phone or the Internet?”

I don’t have a problem with that. Peter didn’t lay hands on anyone when he walked by and healed the person in the gate to the temple. I think you could. If you’re at a remote location and there’s no one there with authority, I think you could bless the Sacrament over the Internet. I think you can give a blessing over the Internet. I think you can do it having the voice alone, because the intent— 

Christ did not go to the house. The Roman said, “I’m not worthy to have You enter in my house, and it wouldn’t be kosher for You to come into my house. Just speak the word, and my daughter will be healed.” And He spoke the word. And then, as he’s returning from the conversation with Christ, news comes and greets him on the way that tells him that his daughter was healed. And he asked, “When did that happen?” And it was in the self-same hour as when he was visiting with the Lord (see Matthew 4:2 RE).

I don’t see any reason why people of faith today can’t operate on the same basis that we see in Scripture—Peter and the Lord, both.

Stephanie: He knew Him.

Denver: “How can you tell if you have truly forgiven someone?” 

That was one that came in that I thought you ought to answer.

Stephanie: Oh. How do you tell if you’ve truly forgiven someone?

Denver: Yeah.

Stephanie: Didn’t that— That corresponded with another one that we were talking about. Basically, you’re not worried about it any more. I don’t know, is that too simple? I figure—

Denver: You forget about it.

Stephanie: Yeah. I figure if you’ve forgiven someone, you— If you’ve actually forgiven someone— In the context of this question, if you have actually forgiven the person that you’re thinking about in this question, you wouldn’t be asking the question. So, I don’t know, too simple?

Denver: Yeah. I can’t remember one single thing my wife’s ever done that’s wrong.

Stephanie: Stop! That is just utter trash!

Denver: She remembers everything.

Stephanie: I do, I do.  Do you want to tell them why? Tell them why.

Denver: No, I think it’s okay. I’m not going to.

Stephanie: Oh, you’re not going to tell them why I remember? Whatever.

Denver: Okay. “In the account of the transfiguration of Jesus and His second visit to the Nephites, the text makes comment about the whiteness of Jesus’ raiment—in the later account, the whiteness of His disciples’ raiment. Will you share with us an increased understanding about the explanation of a demonstration of Jesus’ disciples having no sin—why it would be important to point to ‘raiment?’ Clearly, it’s an illusion to being clean and victorious over sin…” and then, so on.

Anyway. Yeah, I can point you to something. There’s a— You can find it as a recording, but it’s much, much better as a transcript of the paper itself, called “Treasures in the Heavens,” written by Hugh Nibley. If you hear it as a recording, you’re just going to assume he’s talking. If you read it as a transcript, you’re going to realize that more than 45% of the words of the entire article are quotes from early, but obscure, Christian sources. 

The “Treasures in the Heaven,” among other things, is a white robe that was laid aside before you come to this earth, that is kept in safe-keeping under the throne of God—that is yours to lose, here, or to reclaim if you do what’s required, and to have more added to it if you are true and faithful and you give diligence and heed. 

And the article is actually, I think, relying upon obscure Christian sources because they were considered sacred, and they’re not widely disseminated. They didn’t make their way into Scripture. But you’ll learn a lot about sacred clothing and ascension and purposes of a temple. “Treasures in the Heaven”—interesting article. You can get it on— I found it on the Internet just by searching, ‘Hugh Nibley Treasures in the Heaven.’

Stephanie: Me, too.

Denver: Yeah.

Stephanie: Do you want to do another one, or do you want me to?

Denver: No, I’ve got to see what I’m looking at.

Stephanie: Alright. This one came in this morning. “Why doesn’t God talk about science in Scriptures? I have learned about symbolic things in my chemistry, microbiology, and astronomy classes that denote there is a God, but I’ve always wondered why the laws of nature and scientific ideas are never discussed.”

So, we’re going to break this one up. First thing I would say is, I don’t know, I tend to think that science is God. Now I know scientists don’t think that, and they’re looking for ways to disconnect science and God. But I happen to believe that if there was no God, there would be no science, and they wouldn’t have jobs. And so, to me, there is no separate— There is literally no separation. So, the fact that this person is finding God in microbiology and chemistry and astronomy is no surprise.

The second thing I would say is I am finding science in human growth and development. I am finding sci— Did I say “science” or “God”?

Denver: You said science, but you meant God.

Stephanie: Oh, no, I’m not finding science. Well, I might be finding that too, but that’s not what I meant. I am findingGod in human growth and development. I am finding God in counseling theories and practices. I am finding God in substance abuse principles. I am finding God in every textbook I am currently engaged in. So, I would say, much like Jeff said earlier, God is everywhere. And the fact that we should never limit our search for God, or even our presumption of finding Him, to Scripture—which is a wonderful place to find Him—but if I can find Him in substance abuse practices and principles, you can certainly find him in astronomy and microbiology. And then you—

Denver: Yeah. But all things bear testimony of Christ—all things. Whether they are on the earth or under the earth or in the earth or above the earth, all things bear testimony of Christ. The Scriptures say so. You think about the caterpillarthat’s a pest, that’s something to wreck your garden, that goes into a cocoon—and then it comes out of the cocoon, and it’s now something that helps fertilize and pollinate. And it leaves its grubby, earthly confines to become airborne and colorful, and a contributor to life and to your gardening. It’s the same animal. And tell me that isn’t a testimony of Christ. All things bear testimony of Him, and science simply ratifies that.

Stephanie: Do you want to do that one?

Denver: “‘Thou shalt not kill; he that killeth shall die’ (see T&C 26:6 RE). Are we required to be pacifists?”

No. I mean, the Book of Mormon— How many war chapters are there in the Book of Mormon? I mean, it’s a guide to the method by which violence is to be accomplished. You protect the innocent. You use violence to defend families and children and to prevent offenses and abuses, but you don’t use it to abuse. And if the person that is the threat, as they do in the Book of Mormon, agrees to lay down arms and no longer be a threat, then there’s no reason to continue onward. You meet with force that which is destructive, only at the level required to—according to the Book of Mormon—to deal with the threat. And upon the threat having been dealt with, then you stop.

Clark Aposhian—who is the big gun-rights advocate, and teaches the self-defense, and gets everyone their concealed weapon as a consultant for the Utah legislature—says that you fire your first warning shot into the torso of the person, and you continue to do so until he’s “utterly neutralized.” And you leave no witnesses other than yourself about what happened there—at least when he taught me the concealed carry permit. But that seems a little non-Book of Mormon-ish.

Stephanie: Okay. All right, this one, “Will you—” This is for you. “Will you explain the difference between the ‘Kingdom of God’ and the ‘Government of God’? And what does it look like to get into the Kingdom?”

Denver: In one sense, they’re synonymous, but the term— The usage of the term is a little different when you’re talking about mortality. You can have the Kingdom of God any time God, as the King, is speaking. So, as soon as God is speaking and there are people that are giving heed to what the King is saying, they are subordinate to the King, and therefore, thereis the Kingdom of God; it exists. 

The ‘Family of God’ is really a Holy Order, requiring ordinances and things to take place. And in the afterlife, the ‘Government of God’ or the ‘Kingdom of God’ and the ‘Family of God’ are all synonymous. In this world, the Family of God doesn’t get truly organized but on rare occasions, but the Kingdom of God has appeared a number of times. The Kingdom of God was with John, as Joseph put it, while John was crying repentance in the wilderness and people were coming out to him—there was the Kingdom of God (see Teachings of the Prophet Joseph Smith, pg. 271). And the Kingdom of God was here when Joseph was talking because God was administering, in effect, what was taking place; and so, you had the Kingdom of God. The Family of God is another challenge, and it’s a little more rare.

How about this one: “The Scripture Glossary says, ‘Because the Father’s power was what came through and because the Father had attained to the resurrection, it was impossible for the Father’s plan to fail. The Father had already taken care of redeeming all the creations under His hand’ (see T&C: A Glossary of Gospel Terms, “Surety, Christ As”). If a creation can be redeemed by the Father, through the power of the resurrection He has already attained, can you help me understand Christ’s motivations for creating and coming to redeem this world, aside from personal growth?”

Joseph touches on this stuff in the King Follett discourse, in which he talks about Christ attaining to the exaltation, to the throne of the Father, so that the Father can go to yet another higher exaltation. Well, it is never possible for the works to fail, because the glory and the power of the Father was given to the Son so that this creation could be made through the power of the Son as the Creator—because He had to be the Creator in order to be the Redeemer. So, the Father’s power through the Son creates this universe, and the Son, by His sacrifice, redeems this universe. But it could not fail, because if Christ were to fail, it was the power of the Father, and He had the power then to redeem. 

It’s always impossible for the works of the Father to fail, which is why when Christ is bearing testimony (He’s teaching the Nephites), He’s always saying, “The Father told me to say this to you. The Father told me to command you. The Father told me this is the doctrine. This is the doctrine my Father gave me. This is the doctrine; it’s the only doctrine that will save.” When He introduces Himself to the Nephites, He refers three times in one short paragraph—three times—by identifying who He is by reference to the Father: “I’ve suffered the will of the Father in all things. I’ve glorified the name of the Father. I’ve taken upon me the sins of the world in order to do the works of the Father” (see 3 Nephi 5:4 RE).

The Savior is an extension of the will of the Father. But fidelity and strict compliance with the works of the Father were done, in order that Christ may then sit on the throne of the Father, and the Father can move on to a higher exaltation—because that is the plan of salvation, and Christ represents the prototype of the saved man.

What we saw Him do on this world was the final step in the process of qualifying to attain to the resurrection, do what the Father did, and sit on the throne of the Father. That was the last step to be taken—we got a chance to witness it here. But the Father had done that before. And the Son will then, sitting on the throne of the Father, continue the works that He saw His Father do in others. And ultimately, the plan continues, worlds without end. But read the King Follett discourse, it will help you. (For one possible source, see www.byustudies.byu.edu/content/king-follett-discourse-newly-amalgamated-text.)

Stephanie: Okay, do you want me to do one?

Denver: Yeah, yeah, yeah. You can finish this. I’ll just sit here.

Stephanie: Okay, then we’re done.

Denver: No, do another one.

Stephanie: Okay. It says, “In your—” He would never answer this one. “In your opinion, is it better to pray for a soulmate, to pray for someone that would be a good mate, to try and date like-…” (these are one, two, and three) “…to try and date like-minded people, or to just live our lives as good as we can and see what happens, or  five, something else?”

Denver: I’d say, five.

Stephanie: Five, something else?

Denver: What are you saying?

Stephanie: I say all of them, to some extent.

Denver: Dude. She had 1500 first dates!

Stephanie: No, I only had 500 first dates.

Denver: She had innumerable first dates! I was the only one who ever took her on a second date.

Stephanie: Totally, that is not even true.

Denver: ‘Cause I’m a brave soul. So, you would say some of all of this?

Stephanie: I would say a little bit of all of this, okay? And I’m going to speak from the perspective of a mother, alright?

Yeah, life is a little more complicated than it used to be in terms of, I don’t know, finding someone whose values you share. I know in our family, we’ve sort of transitioned. It’s more important to find someone whose values you share than whose religion you share, okay? I’ll go that far. And, it’s… I think… (I had such good things in my head a minute ago. I think you distracted me.)

I don’t personally believe in soulmates—although, he is definitely mine. I don’t think we should settle for someone that’s just a good mate, because I think God cares more about all of us than just— ‘Good’ just sounds so much like ‘adequate,’ you know? And we should be striving for more than adequate. 

Certainly, hanging around and being with like-minded people is a good idea, but ‘like-minded people’ does not mean they either have to be this thing or part of this group or part of this group. You can find like-minded people in a lot of places that aren’t part of your groups, if that makes any sense. You just have to be willing to sort of stretch yourself a little bit. And then you should always live your lives the best that you can, and see what happens.

God loves you more than you will ever—more than you can ever—comprehend. And He wants your happiness more than you can ever understand. And it’s easy to think that when you’re a parent, because my sort-of mantra is “He loves them better than I do.” And if He loves them better than I do, then I know that if they are genuinely pursuing the best that they have, at any given moment, that He will bless them for that. And so, that is the advice I give to my kids who, you know, they’re out looking for good mates, soulmates, like-minded people, and trying to live the best lives they can too. So, do a little bit of all of that, and have faith.

Denver: There’s also that comment about ‘some people are only kept from the truth because they know not where to find it’ (see T&C 139:15 RE). If you share values, and you value truth and they value truth, eventually you can help them find truth.

Stephanie: Uh-huh, yeah. I’ll go to this next one. It’s a little bit— It’s a little bit similar. It’s less about finding a mate, but—

“I’m currently in college…have lots of friends that question my beliefs and ask many questions of me. Since I’m still trying to learn the contents of the Scriptures and be taught the truth, I feel like I don’t know enough yet to be a teacher. Do you have any advice for how I can try to bring my friends closer to God at this point in my life? Should I even try, or should I wait until I feel like I have sufficiently learned enough to teach?”

A couple things— I mean, I always go back to the admonition to Hyrum, which is somewhere in the T&C (used to be in the D&C), where, you know, ‘seek first to learn my words before you go out and try and teach them’ (see Joseph Smith History 14:14 RE). That’s always a good mindset to have. But if we all wait until we know enough, we’ll all just be standing around with our thumbs in our ears—nobody ever going out on a limb to teach anybody anything. So—

Denver: I don’t think the thumb goes in the ear. I think—

Stephanie: Yeah, well.

Denver: I think some other part of the anatomy.

Stephanie: Yeah, I know, but I chose the ear. I chose the ear. So, because I may think it, [whispering] I just don’t say it.

Denver: You just don’t say it?

Stephanie: [Whispering] I just don’t say it.

So, I would say, again, do it all. Continually seek. I mean, I’m 50-some-odd years old, and I can’t tell… I don’t even think I read the Book of Mormon first through, completely through for the first time until I was in my thirties, okay? Which is not— I’m not bragging about that; I’m just saying you’re never done learning. And there’s never— There’s always time to learn. So yes, please continue to read the Scriptures and learn the truth, and surround yourself with people who can teach you the truth. And then, when you have the opportunity with your friends to bring up subjects or have conversations about religious principles, Gospel principles, God, the universe, or anything like that, do so at your level.

The other thing that this question says: “Do you have any advice for how I can try to bring my friends closer to God at this point in my life?”

“Try to bring my friends closer to God,” I think, is a wonderful question. “Try to make my friends believe what I believe” is not a good question, ‘kay? We’re not trying to make anybody believe what we believe. That sort of is not necessarily— That’s not well received. Trying to bring people closer to God can, and will probably, be received by everybody.

So, my answer to this question is make sure you know what you’re trying to get your friends to do, and just gauge it based on what you know right now. And be willing to have conversations about God, about Gospel principles, about the bigger, deeper meanings of what goes on in the universe. Those kinds of things will just bring people closer to God naturally. And it beats the heck out of BuzzFeed…and whatever other— Twitter? (I do know these things; I’m not acting like I don’t.) But yeah, talk about Godly things, and that will just naturally bring people along.

Denver: There’s also a lot of videos that have been put together that are out there and available, and are conversation starters. There’s a first and a second seven-part video. They’re short videos—you know, four to six minutes long—on the Protestant Reformation and the Restoration. And there’s a third video series, the first one of which just got released on the Equinox, dealing with the continuation of the Restoration. There’ll be a seven— There’ll be a total of seven of those, as well (see www.learnofchrist.org).

And there are a lot of recordings—the Restoration Archives has a whole host of recordings that are either good to listen to, good to use as a basis for conversation, or something that you can ask your friends to look at (see www.restorationarchives.com).

Stephanie: Actually… And they’re great; really, they are. And they’re short, and they’re easy to understand, and they’re a good, general-Christian-belief-in-God way to learn things that aren’t so entrenched in a specific religious movement or something. 

Go ahead.

Denver: So here’s one: “How do I know it’s not just wishful thinking when I hear the Lord say, ‘Your sins are forgiven?’ How do I get past the distrust in my own ability to reach God and believe that He can reach me?”

Well, first of all, the adversary doesn’t forgive sins. So, if you’re hearing a voice that’s forgiving you of sin, that’s undoubtedly a benign, good source because the adversary’s not interested in that. The problem that you’ve got is that then you decide not to cast it out of your memory, but you want to continue beating yourself over it. Lay it aside! Just forget it! If I— “I the Lord forgive whom I will forgive,” and “He remembers it no more” (see T&C 45:9 RE). If the Lord’s not going to bear it in His remembrance, why are you? Why do you want to contextualize yourself in that way? Why do you want to think of yourself in corrupt terms?

I’m thinking about all the great stories in literature where people in horrible circumstances managed to escape those circumstances, and go on to be good and virtuous and noble. And then you think about the Count of Monte Cristo who escaped, but never ever could get beyond his plot for revenge, his desire— I mean, he could and should have moved on in a wholesome way, and he moved on in a vengeful way. It’s one of the great themes of problems in literature. 

Move on; forget about it. The Lord remembers it no more; you ought not entertain it.

Stephanie: That one, then that one?

Denver: “Will animals play a role in Zion?” Well, yeah. Yes.

Stephanie: I’m taking my dogs. 

I’ll do this one. You can add Scripture to this if you want to.

So, “I’ve been told that pride is the worst sin, but this confuses me because murder takes away others’ free agency, which I always thought is worse.”

So, I have had ongoing ideas in my head for the last several years about just trying to make sense of things that I see or believe, and try to synthesize right and wrong down to, you know, six principles. It’s not working, but whatever. And so, I’m going to say… I’m going to agree that pride is— I’m going to agree with this, that whoever’s told you that pride is the worst sin, that currently is my understanding—my personal understanding. And I’m going with that because pride is the umbrella under which everything else falls.

I watch a lot of TV. It’s kind of an escape; I like it. And pride is what leads to murdering someone. And pride is what leads to wanting political power. And pride is what leads to. So, I’m hanging onto the fact that pride is the worst sin, or the umbrella under which all other horrible sins fall. So, my challenge would be: Figure out how pride is working in your life. ‘Cause I doubt you’re murdering people, but I guarantee you, it is holding you back. So, that’s my answer. 

You have a scriptural answer to that? Or you just want to move on?

Denver: No, there’s a whole bunch in the Psalms and in the Proverbs—mostly Proverbs—about that stuff.

So, here: “In T&C 31:6-8, the Lord told his disciples anciently of events that would take place when the times of the Gentiles be fulfilled…includes the following:

When the times of…gentiles is come in, a light shall break forth among them that sit in darkness…it shall be the fullness of [the] gospel, but they receive it not, for they perceive not the light and they turn their hearts from me because of the precepts of men.                                                                   

And in that generation shall the times of the gentiles be fulfilled. And there shall be men standing in that generation that shall not pass until they see an overflowing scourge, for a desolating sickness shall cover the land. But my disciples shall stand in holy places and shall not be moved; but among the wicked, men shall lift up their voices, and curse God, and die. 

“What does the Lord mean when He says, But my disciples shall stand in holy places and shall not be moved?”

He’s talking about Zion. If— It’s that same— This T&C 31:6-8, keep reading. When you get to verses 14 and 15 of that same thing, the only people that shall not take up arms will flee to Zion, and the terror of the Lord shall be there.

There’s an incident that happens when Christ is arrested in Gethsemane, when they come with their swords, they come with their lanterns, and they come to take Him (see John 10:1 RE and Testimony of St. John 10:1). And He, after suffering what He’d suffered, stood up before them. And they’re looking for Him, and He identifies Himself to them: “I am He.” I mean, He’s submitting. They’re confronting the guy that they went to look and find; He’s standing there in front of them, identifying Himself as the one. And they stumble, and they fall backward. I mean, if you take a step backward and there’s another guard behind you, you’re going to fall; and they fell down. It’s one of those Monty Python moments.

But, why do they cower? Why is the presence of the Lord intimidating to those that had come armed to arrest him? It’s because no matter what you may think, there is something palpable about righteousness. There is something tangibleabout the righteousness of God, the power of God, the presence of Holiness; and it is frightening. That incident that’s described about judgment in Mormon, where the people are in this agony in the presence of a just and holy Being? The just and holy Being is doing nothing except being there for them to behold. But they feel by the contrast of a just and holy Being with themselves (see Mormon 4:6 RE).

I mean, there’s one of the revelations that we have in our Scriptures, that aren’t in anyone else’s, about how at the Second Coming there will be people who are still laden with sin. And they know— Ministers will know that they’ve ministered falsely. And people will want to have their sins forgiven, and they will be asking people to baptize them. But this is not the day for repentance—this is the day for judgment, and they have to be turned down (see T&C 160:1-4 RE).

Why, if they’ve been religious? Why, if they are a minister? Because ministers, who ministered falsely, are among those that are convicted of their sin at the Second Coming. Why would you be a minister, and now with the return of the Lord and the presence of the Lord, wishing yourself to be hidden from His presence? It’s because there’s authenticity. It’s real, and it’s palpable to the program of the Lord and the forgiveness of the Lord. And it cannot be faked; it cannot be imitated. Because coming face to face with Righteousness is so tangible a reality that you may as well have a pillar of fire by night and a pillar of smoke by day, because that is holy ground, and you go not up against that. Not because they’re armed and they have snipers. It’s because it’s dreadful; it’s frightening. It’s something where you do not want to be in the presence of that Light and Truth, because you prefer darkness. 

I’ve already… I’ve already—

Stephanie: All right. Okay, do you want to do this one?

Denver: What is it?

Stephanie: “The three trees on the front of Preserving— Do you know?”

Denver: Oh, yeah. No, those are for self-discovery.

Stephanie: Okay.

Denver: There’s stuff that no one’s ever figured out yet.

Stephanie: I know, I know. Okay, I’ll do this one—another eleven year old who worries about everything. What is up with our worrying eleven year olds? Stop it! Just stop it, stop it, stop it! 

Okay. If you’re focused on worry, you’re going to worry ‘cause you can’t not do something you’re focused on. Okay, I don’t know how— I don’t know, I’m not exactly sure how to explain this to an eleven year old, because you’re in fifth grade. You should worry about your bike and your friends and your—

Denver: Well, if they ride a bike, they get the target acquisition/target fixation.

Stephanie: Okay, hold on.

Denver: It’s a real deal. Tell them not to— Yeah, use that.

Stephanie: Yeah, yeah, yeah. Well, okay! All right, here’s the thing. I’ll tell you about riding my bike. If you’re riding a bike—it goes for mountain bike riding, skiing, motorcycle riding—it’s called target fixation, okay? So I’m riding my…let’s do my mountain bike, okay? I’m riding my mountain bike down the mountain, and I see all the rocks that I want to miss. If I look at the rocks I want to miss, I’m going to hit the rocks I’m trying to miss. It’s a real thing. If I fade out the rocks I want to miss and look at the path I want to take to miss my rocks, I’m going to stay on the path, away from the rocks I’m trying to miss.

Denver: You look where you want to go.

Stephanie: You look where you want to go. You look where you want to go. You want to go away from worry. You want to go toward the things that bring you peace. You want to go toward the things that bring you joy, that make your life happy, and that help you focus on the positive instead of the negative. Look where you want to go.

Denver: If you’re riding on a rural roadway on a motorcycle and you confront a curve, a turn in the road, the way to keep your bike in track is to look at the end of the curve—because you will adjust the arc of your turn to arrive at the spot you’re looking at without trying to steer your way through the thing. You look where you want to go; you look at the end of the curve. You arc the bike to conform to arriving at that spot, in that lane, in that track. You look where you want to go.

Stephanie: You look where you want to go. 

Do you want to do that one?

Denver: Well, I don’t have my glasses on.

Stephanie: You’ve got to put— Keep your glasses on!

Denver: No, wait. No, I’m done. I’m through.

Stephanie: Then I’ll answer one more.

Denver: I’m going home.

Stephanie: Okay. Good. 

Denver: What is it?

Stephanie: This one.

Denver: Oh! That’s even the best way! You need to answer that.

Stephanie: Yes?!

Denver: Well, yeah.

Stephanie: Okay. There’s a question: “Will patriarchal blessings be given by our biological fathers?” 

Sure!

Denver: It’s the only way it’s done in Scripture.

Stephanie: Go ask your dad for a patriarchal blessing. Sounds awesome.

Denver: It’s the only way it’s done in Scripture. 

Stephanie: Yeah.

Denver: Almost always it’s done by the oldest one in the patriarchal line. And after that person has been acquainted with someone throughout their life, and as they are approaching death and moving into the things that matter most—and in those circumstances they bring them back, and they give them their final blessing. It’s the way it happened ever so frequently in the Old Testament and in the Book of Mormon. And that’s a better source than it is through some institutional program, in which they train people and give suggestions of a list of criteria that ought to be followed in order to make sure the programs of the Church continue. It’s rather like the prayer circles that have become an instrument for advancing an agenda, in temple rites in the LDS Church, instead of something spontaneous that is heartfelt and may actually stand a good chance of getting the attention of heaven and getting a response.

Stephanie: Okay, I’m going to answer three more quickly. I can do it quickly, I promise.

“How do I turn down friends who invite me to do Church-related things without hurting their feelings?” 

I’m not really going to answer this. I’m going to ask a question back—a couple questions:

• Why do you want to turn them down?
• And is this not a good way to maintain friendships and relationships, for people who may need what you have to offer at a later time?

So, that’s on you. And to answer the question legitimately, you are not responsible for their hurt feelings. Be polite, be gracious, say, “Thank you, but no.” And you cannot help someone else having hurt feelings; that’s just the way life is.

“I am a fifteen year old who plays online shooting games with my friends. (For shame! [Sarcasm.] No…) I get torn on spiritual focus or being worldly with my friends. How can I choose God and still be kind of a normal teenager?”

Well, you can. Go ahead, play your shooting games; it’s fine. Balance is awesome. (I say, play your shooting games; it’s fine. I don’t know what your parents think. That’s not my call, okay?) You know, if you’re finding other ways to be godly and to connect with God, and you feel like your life is pretty balanced, and you’re— I mean, if you’re torn because you’re feeling guilty, because someone is making you feel guilty, I can’t answer that. If you legitimately want to know, my answer would be, “Have a good, balanced life.”

The measure in our house was, “Does it grieve your spirit?” If something you are doing grieves your spirit, then you probably want to steer away from that no matter how many of your friends are doing it, or who’s doing it, or what it is, or what the people around you think is right or wrong about it. If it grieves your spirit, then I say give it up. But in terms of balancing your life between God and being a normal teenager, I’m pretty sure you’re already doing that.

“Is it a sin to feel proud about your relationship with God, proud of your family members and loved ones, or of your work done towards growing closer to God?”

I’m going to go out on a limb here and say if it’s pride you’re feeling, yeah, it’s probably a sin. So, re-evaluate what it is you’re thinking. Was it Alma, who trumped…and wanted to know… Do you know? You know what I’m saying, don’t you? What’s the Scripture? What’s the Scripture… 

Denver: No, give me a little more than “Alma,” because Alma said a lot of stuff.

Stephanie: Anyway, help me! Help me, help me! What was it?

Audience comment: Oh, that I could speak with the trump of an angel.

Stephanie: Yes! Oh, that I could speak with the trump of an angel (see Alma 15:12 RE). Then it’s like he catches himself—

Denver: Yeah, but I sense… Yeah.

Stephanie: He catches himself—because all of a sudden he feels like he’s being too prideful about what he’s saying.

Denver: Yeah. If you feel happy, if you feel satisfied, if you’re grateful, that’s not pride.

Stephanie: Yep.

Denver: If— The difference would be, “I and my family are better than other people.” That’s not it at all. I think I addressed that in the talk just a few minutes ago. But if what you’re feeling is, “I’m so grateful to be in this family. I’m so grateful to have the blessings that God has bestowed upon me. I am so pleased with the circumstances in which I find myself, and it humbles me”—that’s not pride.

Stephanie: Right.

Denver: That’s gratitude.

Stephanie: Right.

Denver: So, I mean— Was it a fifteen year old?

Stephanie: No, I don’t know. This is the…yeah.

Denver: We have a lot of emotional-vocabulary ignorance among the youth that confuse them about what it is that is really going on. The word ‘pride’ is a negative, but the emotion that’s being felt may be misidentified as pride. It may, in fact, be satisfaction, gratitude, humility, and appreciation. And if so, then just re-identify your word. 

Denver: Get a better grasp of the vocabulary meaning… 

Stephanie: Yeah.

Denver: …because pride can lead to arrogance and haughtiness and condescension towards others, which is never good.

Stephanie: Yeah, I would agree with that.

Audience 1: Can I ask one, just very quickly?

Stephanie: Oh, my gosh.

Audience 1: I should have thought of it earlier.

Audience 2: We’re in no hurry.

Audience 1: Can I? Just one?

Stephanie: Okay. We may not answer it, but go ahead.

Denver: Yeah.

Audience 1: I just want to know. I noticed that Christ, when people—when He appears to them—are there in His presence, He will say, “Come and touch my, you know, the marks in my hands and feet and side, that you may know that I am Christ.” Can a false Christ bear those marks? You know, to identify a false Christ that may appear to you, would they have those marks?

Denver: The adversary imitates. The adversary counterfeits. The adversary is not in the business of saving souls, he’s in the business of corrupting souls—even if the only corruption he manages to do is slight—in order to hedge up the way and prevent the progress.

Never had a false being try to produce a counterfeit in that fashion, but I have had experience with other forms of counterfeiting that bear remarkable resemblance to things that are, in fact, true. And in that case, it was the content of the message that tipped it off that it was a false message. And at that point, I was able to detect the adversary when he appeared in that manner and to, in the name of the Lord, rebuke and remove him. So, I would say, if an experience like that appeals to pride, appeals to vanity, or delivers anything that is contrary to all of the words of the Lord that we find in Scripture, I would rebuke in the name of the Lord and dismiss, and I would give it no further thought.

And obviously, you don’t rebuke the Lord in the name of the Lord and send Him packing. You would dismiss the adversary in the name of the Lord and send him packing. But, the response would tell me something. But it’s also the content, because I have seen the adversary go to extraordinary lengths to mock up a false appearance in order to try and to deliver a false message. And I’ve been able to detect and dismiss, and I’ve not fallen captive for any of that.

But then, very often, if you’re going to have to deal with the adversary on any substantial matters, you’re usually going to be exposed in a way—

Joseph was exposed in a way that gave him the capacity to detect the adversary in a dramatic way, that cued him in and put him on guard, because that would have prevented a whole lot of mischief from later ensuing (see Joseph Smith History 2:4 RE). Moses on the mount had an encounter with the adversary that, again, gave him a capacity that helped him to detect the adversary thereafter and prevent a lot of mischief (see Genesis 1:3-4 RE). And Christ, after His baptism, in the wilderness was confronted by the adversary in a way that equipped Him on an ongoing basis to deal with that (see Matthew 2:5-7 RE).

The Lord’s educational process sometimes requires that you get exposed to the enemy of your soul in order to know how to avoid falling prey to the enemy of your soul. And I know there are people out there that are so befuddled and so concerned about this very issue—about the devil misleading—that they cannot tell the difference between someone that isin the employ of the adversary, and deceived and preaching a false message, and someone that is not and has not been deceived, and knows how to detect and rebuke, and has not fallen prey to him.

The only advice that I have given to people when it comes to whether they believe anything I’m saying is: Disbelieve all you want. Search, and try to find the errors all you want. But be very careful about what you say when someone has been sent on an errand by the Lord, because that is one thing on which the Lord absolutely does intend to judge this generation.

I have been given a message from Him. I have an errand, and I’m working on it. And I don’t care if you have no interest in it whatsoever; that’s fine. Not everyone who heard the Lord’s message when He was living had any interest in what He had to say. And I don’t care if you disregard what I have to say, but I would warn you to be very careful about fighting in opposition to what the Lord IS DOING NOW. Because He IS doing something. And I’m on that errand, and I intend to complete my errand. And fighting against that is not fighting against me; I’m nothing and no one. But it is fighting against the Lord, who intends to vindicate promises made to far greater people than me. I just happen to be the weak and ill-fitted vessel that He chooses now to work with. And I’m doing my best.

Okay! 

Stephanie: Let’s go.

Denver: We’re out of here! We’re done. Is there a closing—

Audience comment: Yes.

Denver: Okay, then you get up here, and let me get out of here.

The post Youth Q&A Session, The Heavens Are Open Conference appeared first on Restoration Archives Blog.

This talk entitled “The Heavens are Open [And Therefore, We Have Work To Do]” was given at the “Heavens are Open” conference on March 22, 2020 in Hurricane, Utah.

Transcript

I want to thank the committee that organized this conference. They’ve learned that adversity is one great cure for monotony as you struggled to make things happen despite all that’s gone on. There are a lot of people who are necessary right now to make this thing go out, broadcast over the Internet. They’re unseen. Some of them are here, and some are at remote locations. I wanna thank all of them for their contribution and all the volunteers who have worked to try and make this happen.

Yesterday, there was a get-together in a city park where a few of us were able to hear and partake of the sacrament, listen to Rob Adolfo talk for a bit, share some feelings with one another. I met a young lady named Mandolin. Her mom introduced her to me, and I thought, “That’s a great name. I’ve never met anyone named Mandolin.” So, I violated all of the protocols that everyone’s respecting, and I gave the little girl a hug; and I assume that’s at my peril, not at her peril [audience laughter]. So—

It’s been 200 years since the First Vision took place. John Lefgren and John Pratt (both independent of one another) were trying to fix the date on which that occurred—John Pratt using calendaring to try and find an alignment of dates, and John Lefgren investigating weather reports that would conform to the description that Joseph Smith gave of that morning on which it took place. And independent of one another, they both reached the conclusion that it was on a Sunday, March 26th of 1820. So, we’re rapidly coming up on that date.

Thousands of people, perhaps hundreds of thousands of people (maybe more) have had the opportunity to have the veil lift and be in the presence of the Lord or in the presence of the messenger who speaks in the first person in the name of the Lord. But comparatively few are ever told, as Joseph was told, that God had a work for him to do.

What distinguishes Joseph—in the First Vision—to me are two things: First, when he prayed and he was bound up by something that he called thick darkness gathering around [him] (Joseph Smith History 2:4 RE), he didn’t submit, he didn’t surrender, and he didn’t accept that as the message God intended for him. But calling upon God, he persisted through that.

I’ve mentioned before there was a shouting Methodist tradition that typically would acknowledge that as a divine message. They go out, they pray, they shout to Heaven, they get bound up. And when that happens, then they’ve got their witness from the other side, and they know they’ve come in contact with God.

Joseph, for some reason, did not accept that. He pressed through, he persisted; and calling upon God, He was delivered from that—at which point he saw what was, initially, a pillar of light that troubled him until he saw that the treetops were safe from contact with it, that he might survive contact with it, also. And it gradually descended, and he saw personages within it. 

The second remarkable thing about Joseph is that God had a work for him to do, but he ends the description of the First Vision with: many other things did He say unto me which I cannot [reveal] at this time (Ibid, vs. 5). Joseph knew a great deal more right at the beginning than he understood; and Joseph gradually understood more than he was able to teach. At about the time that Joseph reached not just the height of his comprehension but the height of his capacity to be able to teach, he was taken from us. We lost him.

So, God had a work for him to do, but the work that he had to do never did get completed, which is why, then, the Restoration needs to pick up and continue. 

Well, a new Restoration has begun preliminary to winding up God’s great work. God is very active at present. Being chosen to do God’s work does not make us godly, virtuous, or better than others. Every individual must be godly and practice virtue, and even then, we’re no better than any other people. The difference consists in God’s willingness to direct us forward as He completes the promises and covenants He made to the Fathers. It’s God’s presence, not our worthiness which distinguishes us.

In the last few weeks, a great alarm has been raised about a viral pandemic. It illustrates something about all nations and institutions. Although they may seem durable, they are all vulnerable and easily destroyed by very simple means. Like locusts destroying the crops of Egypt in the story of Exodus, great societies are shaken through the smallest of means. We know there will come an overflowing scourge, for a desolating sickness shall cover the land (T&C 31:7), for the Lord has told us beforehand so that when it comes, we’ll not be overtaken. This current unrest illustrates what will happen one day soon. Being forewarned gives us the opportunity to prepare. 

But our society suffers most from evils we inflict upon ourselves. It’s estimated that in January and February of this year, the greatest cause of death in the United States has come from one of our great evils of abortion. An estimated 141,000 abortions in those two months added to the estimated 51,000,000 who have been slain since 1973. Abortion is the leading cause of death in the United States. By tolerating this mass killing, we’re not unlike those who anciently killed their children, sacrificing them to the false god Molech. The Lord repeatedly condemned that:

And the Lord spoke unto Moses, saying, Again, you shall say to the children of Israel, Whoever he is, of the children of Israel or of the strangers that sojourn in Israel, that gives any of his seed unto Molech, he shall surely be put to death. The people of the land shall stone him with stones… 

Stoning with stones was intended to be an expression of community condemnation to require that everyone participate, everyone know, and everyone witness the horrendous act of putting someone to death under the law for this kind of an offense. This is in the book of Leviticus. 

And I will set my face against that man and will cut him off from among his people because he has given of his seed unto Molech, to defile my sanctuary and to profane my holy name. And if the people of the land do in any way hide their eyes from the man when he gives of his seed unto Molech and kill him not, then I will set my face against that man, against his family, and will cut him off and all that go whoring after him to commit whoredom with Molech, from among their people. (Leviticus 9:16 RE)

This was an act of killing children for worship of a false god. There’s very little difference between that act and the idea of exercising a fundamental right enshrined as though it were a sacrament. 

In the book of Kings, it’s repeated: that no man might make his son or his daughter to pass through the fire to Molech (2 Kings 7:10 RE). And Jeremiah: to cause their sons and their daughters to pass through the fire unto Molech, which I commanded them not (Jeremiah 13:4 RE).

We’ve slain—as a society in the United States—over 51,000,000 children. Where is the alarm? Where is the upset? Where is the shutting down of business and the cutting off of travel in order to preserve those lives?

What kind of a society allows killing 51,000,000 innocent children to continue uninterrupted for over 47 years? As we’ve been told, Nevertheless, when the wicked rule, the people mourn. Wherefore, honest men and wise men should be sought for diligently, and good men and wise men you should observe to uphold; otherwise, whatever is less than these [come] of evil (T&C 98:2).

It’s not honest, it’s not wise, and it’s not good to uphold leaders who celebrate the murder of children as if it were a sacrament to be protected, sacrosanct, and constitutionally protected. It is something that will cause the greater society, eventually, to mourn.   

We have elected and upheld men and women who have tolerated this obscenity for 47 years. The United States will be punished for this. By and by, you will see the chastening hand of an Almighty God, until the consumption decreed has made a full end of all nations (T&C 85:3, emphasis added). That full end of nations will include the U.S. And so, we have an opportunity to prepare if we will heed the Lord’s counsel.

Anciently, Enoch was shown in a vision in which he beheld Satan, and he had a great chain in his hand, and he veiled the whole face of the earth with darkness; and he looked up and laughed, and his angels rejoiced (Genesis 4:15 RE). The chain and the veil of darkness over the earth at that time were lies and deceit that covered the earth. Men spoke lies continually to one another and falsely accused one another. God told Enoch, They are without affection, and they hate their own blood (Ibid, vs. 17).

Many false spirits, false ideas, and lies are spread among us. There are too many for me to be able to respond to them all. You have the Scriptures. Study them, pray continually, and walk uprightly. Never compromise your virtue nor allow yourthoughts to go unguarded. Understanding the Scriptures will fortify anyone from today’s lies. Political leaders, entertainers, news reports, and even scholarly studies distort and mislead. We live in a time similar to Enoch’s. The world is chained by lies. 

The Jews claimed that they were Torah-observant and that that would be enough to save them. They asserted, Good Master, we have Moses and the prophets; and whoever shall live by them, shall he not have life? (Luke 9:10 RE). But Christ responded, You know not Moses, neither the prophets, for if you had known them, you would’ve believed on me; for, to this intent they were written (ibid, vs. 10). 

They accused Christ of violating the Torah by healing on the Sabbath (see Matthew 6:10 RE). But Christ disputed their Torah teaching, saying, if an ox fell into a pit, it would be lawful to rescue the ox on the Sabbath (see Luke 9:4 RE), asking if a daughter of Abraham should not also be rescued on the Sabbath (see Luke 8:32 RE) Christ also compared healing a son of Abraham to make him whole with circumcising on the Sabbath. The Torah-observant Jews approved of Sabbath-day circumcision. 

As a practical matter, it is impossible to follow the Torah without a temple and sacrifice.  But Christ fulfilled the law’s required sacrifice, and therefore, the Law of Moses ended.  The Roman destruction of the temple made observance of that law impossible to continue.

Between the 11th and 13th centuries, the Crusades brought a stagnant Christian Europe into contact with Islamic culture. Baghdad was a cultural and literary center where great philosophical works that had been lost to Christianity were studied.  The works of Aristotle and Plato were preserved and transmitted to Christians from contact with the Muslim world. Europe gained learning in mathematics, astronomy, and Christianity, or excuse me, and chemistry from the Muslims. 

Musical instruments (including the violin and guitar) are derived from Arabic instruments, the rebec and the oud. Distillation, including alcohol, along with cultivation of cotton, rice, sugar cane, the silk industry, paper, the suction pump, and the spinning wheel came to Europe through contact with Islam in the Crusades. 

The 14th century Renaissance was the result of light and truth flowing into benighted Christian Europe from an enlightened Islamic civilization. Catholic Christianity had oppressed the continent and kept people in darkness. When that world was enlightened, civilization changed, and with greater light and truth, Catholicism’s oppressive domination was challenged through the Protestant Reformation.

The theological, social, and educational revolution underway during this time period produced several esoteric traditions. Ideas were imported into Persia from the Far East. Hindu, Zoroastrian, Buddhist, and Taoist ideas refreshed Islamic thinkers and, in turn, filtered into Christian and Jewish European circles.

Freemasonry and the Kabbalah both were developed as a result of events in this 11th to 14th century period. Other esoteric traditions were also invented. They all claimed to have much more ancient origins than when they were actually developed.

The Catholic Knights Templar Order was founded in 1096 and destroyed in 1307. Freemasonry claims some relationship to the Knights Templar and, in turn, to the temple of Solomon. Those claims are not true. 

The Kabbalists claim to have learning that can be traced back to Abraham. It is more correct to say they can trace their notions to the Far East than to Abraham. Their claims are untrue and are among the superstitions Isaiah prophesied against. This is Isaiah: You, LORD, have abandoned your people, the descendants of Jacob. They are full of superstitions from the East; they practice divination like the Philistines and embrace pagan customs (Isaiah 2:6 NIV; see also Isaiah 1:6 RE). 

Kabbalah began to be developed by the Jews in Spain after contact with the Moors. None of the Kabbalist claims about the antiquity of their beliefs’ origins are true. It is another mingling of the doctrines of men with Scripture. Despite this, some thought-provoking and interesting things are taught by Kabbalists.

Today, you will hear voices trying to use Kabbalist ideas to claim the Law of Moses has always been and is still binding. They advocate the idea that there are levels of meaning to the law, and the highest meaning is where enlightenment and understanding of God is to be found. These are interesting ideas, but they are not ancient. They are Middle-Age notions derived from contact with Islam. And so, we see irony again playing out in the Jewish-Islamic relationship in which Jews, claiming superior enlightenment through the Kabbalah, owe an unrecognized debt to Islam. 

Christ interpreted the Law of Moses to require charity, even if doing so appears to violate the commandments. Christ showed that God cares for those who are hurting, injured, or in need. Therefore, any commandment from God should be understood in light of that merciful objective. Pure religion and undefiled before God and the Father is this: to visit the fatherless and widows in their affliction, and to keep himself unspotted from the vices of the world (Epistle of Jacob 1:7 RE). There are two challenges to this. Caring for those in need is one, but keeping ourselves unspotted is a second. 

As for the first, those who follow Christ have an obligation to care for one another. There are single mothers and children with substantial ongoing needs. They need help with food, clothing, housing, and medical care. These are basic needs calling for our help.

Vulnerable people in humble circumstances should not be asked why they are in need. It does not matter. We have no right to judge them. Our obligation is to help them. The Good Samaritan helped the man in need without judgment. His response was based only on the need he saw: When he saw him, he had compassion on him, and went to him and bound up his wounds (Luke 8:8 RE). This is the behavior our Lord encouraged. Go and do likewise (Ibid). 

Religion requires us to: 

Succor those that stand in need of your succor. Ye will administer of your substance unto him that standeth in need…ye will not suffer that the beggar putteth up his petition to you in vain, and turn him out to perish. Perhaps thou shalt say, The man has brought upon himself his misery; therefore I will stay my hand and will not give him of my food, nor impart unto him of my substance that he may not suffer, for his punishments are just. But I say unto you, O man, whosoever doeth this, the same hath great cause to repent; and except he repenteth of that which he hath done, he perisheth for ever and hath no interest in the kingdom of God. For behold, are we not all beggars?(Mosiah 2:4 RE)

The light of Christ is withdrawing from the world, and darkness continues to spread. If you have the Spirit, you can see clearly the steady decline of light in the world. It’s obvious. The increasing darkness will eventually result in the wicked slaying the wicked as has happened in two previous civilizations on this land.

The Book of Mormon describes how this happens: The spirit of the Lord had ceased striving with them and Satan had full power over the hearts of the people, for they were given up unto the hardness of their hearts and the blindness of their minds, that they might be destroyed (Ether 6:17 RE). God will not suffer that the wicked shall destroy the righteous (1 Nephi 7:4 RE). He has declared, The wicked shall destroy the wicked, and I will hold the peacemakers in the palm of my hand and none can take them from me (T&C 157:65). 

But being among the peacemakers and being among those who are not covered in darkness requires practicing charity towards those who are in need. It enlarges your heart. It increases the light within you. It makes you feel better when you minister to and help those who are in need. All of that is godliness. 

Now as for the second, no one is entitled to assume they have the right to be idle while imposing on laborers to provide for their needs. When seeking assistance from others, always consider this principle: You shall not be idle, for he that is idle shall not eat the bread, nor wear the garment of the laborer (T&C 26:10). No one should judge or dismiss your needs, but as the recipient of help from others, you should always evaluate yourself by this standard.

In keeping unspotted from the world, it involves a true principle that adultery and sign-seeking go hand in hand. Among all mankind, John the Baptist was chosen to baptize the Son of God, yet John did no miracle (John 6:30 RE). Signs do not produce faith but follow faith. Even Christ could do no mighty works among those who lacked faith. There are signs that do follow faith, and I’ve witnessed many of them. But I speak little of them because sign-seeking attracts the wrong kind of follower. Even Christ would not accept loyalty from such people. 

The idea that signs must be open for the world and spoken of frequently is a false idea. Sign-seekers are unable to have faith unless they repent. God is not fooled by pious pretentions.

Righteousness is required for God to gather a community into Zion. We have a law given to us: 

And now behold, I speak unto the church: you shall not kill, he that kills shall not have forgiveness, neither in this world nor in the world to come. And again, you shall not kill; he that kills shall die. You shall not steal, …he that steals and will not repent shall be cast out. You shall not lie; he that lies and will not repent shall be cast out. You shall love your wife with all your heart, and shall cleave unto her and none else, and he that looks upon a woman to lust after her shall deny the faith, and shall not have the spirit, and if he repents not he shall be cast out. You shall not commit adultery, and he that commits adultery and repents not shall be cast out; and he that commits adultery and repents with all his heart, and forsakes and does it no more, you shall forgive…but if he does it again, he shall not be forgiven, but shall be cast out. You shall not speak evil of your neighbor or do him any harm. You know my laws, they are given in my scriptures. He that sins and repents not shall be cast out. If you love me, you shall serve me and keep all my commandments. (T&C 26:6)

These are minimal standards required of us all. They are not constraints but the only way to have freedom and enjoy a peaceful community. Commandments are a gift. Obedience to commandments is the only thing that allows mankind to live in harmony.

There are two opposing forces at work, and God’s light still remains productive and positive. Because there is a necessary opposition, darkness and light are both growing.

There are very good things happening in the world. We are witnessing technological progress bordering on the miraculous. People around the world are rising from poverty at a faster rate than at any prior time in history. More patents are being issued at a quicker pace than at any time before. Agriculture is more productive. Medicine is finding more cures. Stem cell therapies are in their infancy and showing extraordinary promise. This could and should be a golden age for mankind. But at the same time we’re witnessing extraordinary progress in material benefits, we’re also seeing an increase in oppression, despair, drug dependency, violence, and suicide. 

The gulf between actual progress and social despair is illustrated by the political debate involving global warming. The United States has reduced its greenhouse gas output by 12% since 2005, the largest reduction of any nation in the world. The United States is leading the world in reducing greenhouse gases, accomplishing far more than any other nation. At the same time, the United States has increased oil production by 80% and natural gas production by 51%, making it energy-independent and an exporter of oil and natural gas, the world’s largest producer of energy.

China is the worst polluter and produces nearly double the amount of greenhouse gases as the United States. As the U.S. continues to decrease, China’s greenhouse gas increase is growing at a rate of about 2% per year. Therefore, if you care about this issue, you should advocate for moving all the commerce, manufacturing, and production that can be moved from China to the United States in order to reduce greenhouse gases.

But for political reasons, manufacturing and production in the United States is being condemned by emotional, loud, angry voices who are silent about pollution coming from China and India. Every company that moves its manufacturing to the United States is helping to reduce greenhouse gases.

Political dialogue is so angry, so emotional, and irrational that everyone should take notice. Why has political dialogue become so angry? Why is there so much despair?

Christ spoke against disputing this way:

There shall be no disputations among you….he that hath the spirit of contention is not of me, but is of the Devil, who is the father of contention; and he stirreth up the hearts of men to contend with anger, one with another. Behold, this is not my doctrine, to stir up the hearts of men with anger, one against another, but this is my doctrine, that such things should be done away. (3 Nephi 5:8 RE)

No matter how you measure progress, material progress is growing at an astonishing rate, more than in any prior generation. Despite this, there’s greater mental illness, depression, despair, and drug abuse among the most prosperous societies today.

It is in the minds and the hearts of men where darkness grows. A great fog of lies spreads over the earth again today. There’s decreasing light because of false, evil, and destructive ideas. Life expectancy in the United States has declined for the first time largely due to two causes: suicide and drug abuse. There is a crisis of depression, loneliness, and mental illness underway. Pollution of our minds is a far greater threat than anything we see in the physical environment. 

The Book of Mormon warns about our time. It describes pollutions of both the environment and the spirits of mankind that we now see:

Yea, it shall come in a day when there shall be heard of fires, and tempests, and vapors of smoke in foreign lands; and there shall also be heard of wars, and rumors of wars, and earthquakes in divers places. Yea, it shall come in a day when there shall be great pollutions upon the face of the earth— 

So, now he’s talking about pollutions which he will illustrate in the words that are coming up, pollutions that you’re going to see in the last days. And these are the pollutions about which he was concerned: 

There shall be murders, and robbings, and lyings, and deceivings, and whoredoms, and all manner of abominations — when there shall be many who will say, Do this or do that, it mattereth not, for the Lord will uphold such at the last day. But woe unto such, for they are in the gall of bitterness and in the bonds of iniquity. Yea, it shall come in a day when there shall be churches built up that shall say, Come unto me, and for your money you shall receive forgiveness of your sins. (Mormon 4:4 RE, emphasis added) 

Today’s greatest pollutions are lies, deceits, and advocating all manner of abominations as if they were good. Abusive and wicked practices are now advocated boldly and incorporated into our entertainment media and culture—fearlessly. Their advocates have no shame, no fear of judgment, and no concern for godliness. 

The needs of the poor are often forgotten—and their direful circumstances used by political leaders only to advance their power and control. The sick and infirm have become a political opportunity. Governments face increasing perplexities and fail to address them with common sense. The world’s leaders welcome perplexities to increase public distress because they hope to ride that increasing public distress to increased political power. 

Christ described our socially bleak times but told us not to be discouraged because of it. He told us to look up, for the time of redemption is promised when a generation sees these signs:

In the generation in which the times of the gentiles shall be fulfilled, there shall be signs in the sun, and in the moon, and in the stars, and upon the earth, distress of nations with perplexity, like the sea and the waves roaring. The earth also shall be troubled, and the waters of the great deep, men’s hearts failing them for fear, and for looking after those things which are coming on the earth, for the powers of Heaven shall be shaken; …when these things begin to come to pass, then look up, lift up your heads, for the day of your redemption draws near. (Luke 12:17 RE, emphasis added)

We have a sideshow going on in this nation’s capital and even worse foolishness in the governments of other nations. The people of some nations starve because their leaders believe military power matters more than their citizens’ hunger. Taxes are squandered, speech is suppressed, citizens are killed, and leaders pursue foolishness and vanity rather than benevolence and kindness. 

Despite the present distresses, we are expected to uphold the government for the present. As our Scriptures explain: We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law (T&C 146:32).

And in another place the Lord stated:

I, the Lord, justify you and your brethren of my church in befriending that law which is the constitutional law of the land. And as pertaining to law of man, whatsoever is more or less than this comes of evil. I, the Lord make you free; therefore, you are free indeed, and the law also makes you free. Nevertheless, when the wicked rule, the people mourn. [And then He adds what I read before.] Honest men and wise men should be sought for diligently, …good men and wise men you should observe to uphold; otherwise, whatsoever is less than these comes of evil.(T&C 98:2)

Governments and churches are both subject to corruption. We have learned by sad experience…it’s the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. Hence many are called, but few are chosen (T&C 139:5). 

The genius of the U.S. Constitution is that it presumes ambitious and corrupt men will rise to power. It both limits and then fragments government authority. The Constitution sets restrictions on what the government is permitted to do. Then, as a further precaution, it divides power between three branches and makes a system of checks and balances so that ambitious and corrupt men who rise to offices will have only limited means to act.

Rhetoric stirs emotions that erupt like storm waves crashing against the cliffs. Isaiah described how mankind now behaves: Woe to the multitude of many people, who make a noise like the noise of the seas, and to the rushing of nations, that make a rushing like the rushing of mighty waters. The nations shall rush like the rushing of many waters, but God shall rebuke them (Isaiah 6:13 RE). This was the image that Christ used: Upon the earth, distress of nations with perplexity, like the sea and the waves roaring (Luke 12:17 RE).

Much of the toxic pollution spreading despair and anger is through social media. Our computers and smartphones are filled with the fog of lies. People who are lonely and isolated post pictures with false captions to inspire envy and respect. Others believe these false images and become unhappy with their own circumstances. 

Lies are now political capital for all parties. Democracies vote liars into office, and once elected, leaders keep their supporters committed by lying to them yet more. Dictators lie to their citizens to manipulate and control them. Churches and businesses are being swept into the polarizing political fights that demand you either accept their political viewpoint or suffer boycotts, condemnation, or false accusations. 

Loud-but-small minorities use social media to exert a wholly disproportionate influence over society and over government. Churches foolishly fear offending in this partisan climate and surrender to the intolerant demands of destructive agents.

Churches do not preach repentance for fear of offending. A person is more likely to receive praise for denouncing the Bible than for denouncing sin. The Bible was once the primary text used in public education in the United States. It was once common sense to do unto others as you would have them do unto you (see 3 Nephi 6:8 RE).

The fog of lies and the foolishness of society should not make you despair. Instead, now is the time for us to hope for a better world. It should make us want to help establish a better society.

Guard your children. Let them know that the primary content of social media, news (and even in education) are falsehoods. You are responsible to teach your children. 

Fleeing Babylon will require us to part ways with her. Our departure will require that Babylon be paid. We will have to render [unto] Caesar the things [that] are Caesar’s (Mark 5:41 RE) before Babylon will permit us to depart in peace. 

Honoring, obeying, and sustaining the law require that land used for a Zion community must be acquired through legal purchase. People cannot just take what they want. Property needs to be acquired in the way the law will respect—and no one can challenge our right to occupy and use.

For Zion, land must be redeemed in the way the Lord has instructed:

Let all the churches gather together all their moneys. Let these things be done in their time, lo, not in haste, and observe to have all things prepared before you. And let honorable men be appointed, even wise men, and send them to purchase the lands. And every church in the eastern countries, when they are built up, if they will hearken unto this counsel they may buy lands and gather together upon them, and in this way they may establish Zion. There is even now already in store sufficient, yea, even abundance, to redeem Zion and establish her waste places, no more to be thrown down… (T&C 101:16)

That direction was given in 1833. The men of that generation failed. Today, women are gathering the money for this purpose. I have more confidence in today’s women than yesterday’s men.

There is land given to us by covenant, but no one is any more justified in taking that land without purchase than was Abraham. Abraham received a promised land by covenant from God, yet he still had to purchase it from the owners before taking possession. The account of him purchasing a burial site for himself and Sarah is in the Old Covenants, Genesis chapter 8, paragraphs 9-10 and 20. I’m not gonna read those, but they’ll be in the transcript [paper] of the talk, as if I read it.

Like Abraham, we are commanded that we must purchase the land on which Zion will be built:

Behold, the land of Zion; I, the Lord, hold it in my own hands. Nevertheless, I, the Lord, render unto Caesar the things which are Caesar’s. Wherefore, I, the Lord, will that you should purchase the lands, that you may have advantage of the world, that you may have claim on the world, that they may not be stirred up unto anger. For Satan puts it into their hearts to anger against you and to the shedding of blood. Wherefore, the land of Zion shall not be obtained but by purchase or by blood; otherwise, there is no inheritance for you. And if by purchase, behold, you are blessed, and if by blood, as you are forbidden to shed blood, lo, your enemies are upon you and you shall be scourged from city to city, and from synagogue to synagogue, and but few shall stand to receive an inheritance. (T&C 50:7)

Whenever there are people who are God’s, the Lord instructs them to build a temple. One day soon, there will be a command to do so. When the command comes, it will need to be accomplished in an orderly way required by society.

Some have questioned why a temple should be considered when there are so many unmet needs. The answer is that the Lord expects it, the prophecies require it, and we cannot avoid building it if we are obedient.

There’s so much more we need to know and do before we will see Zion. This creation was ordained through natural laws known and understood by God. He will establish Zion through natural means. Barren places, depleted of micronutrients and microorganisms, will blossom as a rose through the work of competent husbandmen. In the beginning, Adam and Eve were given the responsible to dress it and to keep it (Abraham 7:10 RE). To return the earth back to Eden, we will be required to likewise dress it and to keep it.

It will be through natural means that we will realize the promises made by covenant with us: I will raise you up and protect you, abide with you, and gather you in due time, and this shall be a land of promise to you as your inheritance from me (T&C 158:13-14).

We are promised the earth will yield its increase, and you will flourish upon the mountains and upon the hills, but that will not be accomplished without us acting the part of the husbandman. There will be a great work required to renew the fertility of the earth. But we can, with God’s direction and blessing, accomplish that work, that you may stand independent above all other creatures beneath the Celestial world, that you may come up unto the crown prepared for you(T&C 70:4).

The Doctrine of Christ is simple. It has a negative and a positive declaration. First, the negative declaration: This is not my doctrine, to stir up the hearts of men with anger, one against another, but this is my doctrine, that such things should be done away (3 Nephi 5:8 RE).

 Second, the positive declaration: 

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. And whoso believeth in me, and is baptized, the same shall be saved, and they are they who shall inherit the kingdom of God. And whoso believeth not in me, and is not baptized, shall be damned. (Ibid, vs. 9) 

This doctrine will save anyone who follows it. But it is a mistake to assume that Christ’s gospel does not contain more. The fullness of the gospel of Christ is vast. 

It includes this truth about God: I, Nephi, am forbidden that I should write the remainder of the things which I saw. Wherefore, the things which I have written sufficeth me, and I have not written but a small part of the things which I saw(1 Nephi 3:31 RE). That which was not written by Nephi is part of Christ’s gospel. You have not yet received them, but that does not change it from being part of Christ’s gospel.

Moroni wrote the prophecies of Ether and recorded: I was about to write more, but I’m forbidden; but great and marvelous were the prophecies of Ether (Ether 6:4 RE, emphasis added). Those prophecies of Ether are also part of Christ’s gospel and are presently not restored.

The children of the Nephites were taught by Christ in a pillar of fire, and afterwards, these children bore testimony to their fathers: 

It came to pass on the morrow that the multitude gathered themselves together, and they both saw and heard these children; yea, even babes did open their mouths and utter marvelous things. And the things which they did utter were forbidden, that [they] should not any man write them. (3 Nephi 12:2 RE) 

Those marvelous things are part of Christ’s gospel but are forbidden from public knowledge. It will require a similarly sacred space to restore this part of Christ’s gospel.

As Christ ministered to the Nephites, He prayed to the Father. What He revealed to that audience was unspeakable, forbidden from our Scriptures. 

He went again a little way off and prayed unto the Father, and tongue cannot speak the words which he prayed, neither can be written by man the words which he prayed. And the multitude did hear, and do bear record, and their hearts were open, and they did understand in their hearts the words which he prayed. Nevertheless, so great and marvelous were the words which he prayed that they cannot be written, neither can they be uttered by man. (3 Nephi 9:5 RE)

Those words are also part of Christ’s gospel, and He has the right to teach them. But they are not part of the public revelation available to man.

When Moses asked for greater understanding of all God’s works, he was told: 

And the Lord…spoke unto Moses of the heavens, saying, These are many and they cannot be numbered unto man, but they are numbered unto me for they are mine. And as one earth shall pass away, and the heavens thereof, even so shall another come. And there is no end to my works, neither my words. (Genesis 1:7 RE)

The endless works and endless words of the Lord God are also part of Christ’s gospel. It is foolish to assume even a small fraction have been recorded.

John testified concerning his own record of Christ: In addition to this account, many other things [which] were done by Jesus, which, if they were all written, that library would fill the entire cosmos (Testimony of St. John 12:22). All of the things done by Christ have not been written, yet they are still part of Christ’s gospel.

Christ’s statement of His doctrine is short, simple, and complete. But Christ’s gospel has vastly more. 

As I’ve said previously, you should hunger and search for understanding. This is all of Christ’s doctrine. There is no more doctrine. But this is not all of Christ’s teachings nor all His tenets; these are not all of Christ’s precepts or His covenants. This is not all of Christ’s commandments; this is not all of His principles, but it is all of His doctrine. 

Christ posed this question to all of us through the Book of Mormon: Wherefore murmur ye because ye shall receive more of my word? (2 Nephi 12:9 RE).

He explained, Because that I have spoken one word, ye need not suppose that I cannot speak another, for my work is not yet finished, neither shall it be until the end of man, neither from that time henceforth and for ever (Ibid, vs. 10).

Many great and glorious things pertaining to the Kingdom of God are reserved for God’s house. 

In the Glossary of Gospel Terms, the “Mysteries of God” are explained in this way:

That knowledge which is hidden from the world and only made available through revelation to the faithful. Much of such knowledge may be learned but it is not to be taught. One will have to apply the process of learning the mysteries in one’s life if he or she intends to learn the mysteries themselves. The scriptures tell us how to get the “mysteries of God.” Learning these mysteries is the fullness of Christ’s Gospel. There is a system by which men learn the mysteries of heaven and are saved. That system is set out in Alma 9:7: first, angels are sent to prepare men and women; second, they are allowed to behold the Lord’s glory; then they converse with the Lord, at which point they are taught the things that have been prepared from the foundation of the earth for their salvation. All this is driven by the man or woman’s faith, repentance, and holy works. Joseph Smith said, I advise all to go on to perfection and search deeper and deeper into the mysteries of godliness…. [As for myself] it has always been my province to dig up hidden mysteries, new things, for my hearers. This is the Book of Mormon theme. Search deeper, and find God. Ask that you may know the mysteries of God. That is a commandment. Although given to Oliver Cowdery, it is a principle that is applicable to all of mankind (see T&C 3:3). The claim that one should stay away from the mysteries of God is false. Refusing to follow the command to ask that you may know the mysteries of God (JSH 13:23) denies the power of godliness and opposes the doctrine of salvation. It is anti-Christ. “We make our own mysteries; we are not meant to be kept in darkness, and the mysteries of heaven will be unfolded to us as [soon as] we make an effort to understand them.” Christ said that the mysteries of the kingdom of heaven are understood only by those who have been initiated and given that understanding (see Matthew 7:2). Mysteries can also be defined as solemn ceremonial ordinances or rituals which take place in a special setting. “Mysteries (from the Greek, mystērion, μυστήριον)…[are] confided only to the initiated and not to be communicated by them to ordinary mortals. 

This is the real reason why God requires that a temple be built. A temple ordained by God, built by His command and according to His pattern, will be a repository for teachings, precepts, commandments, tenets, and covenants that are not public but are all part of Christ’s gospel. 

Like true temples built in the past, there will be places for general assembly where everyone will be invited to come and worship. There will be other places for fewer people to assemble where not everyone will be extended an open invitation to come. There will also be some places forbidden to the public where God alone determines who will enter.

There will be no temple recommend to enter the innermost courts of God’s house. No one will be required to pay to enter. The only requirement will be God’s approval, through revelation, to identify those He will invite. I assume that as soon as any soul is prepared to receive what God freely offers, God will extend His invitation.

The house of God is a place of learning. It is a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God (T&C 123:3). God will determine how His house will be ordered.

But the Doctrine of Christ is the foundation, and without it, understanding the mysteries of God is nothing. Paul says: And [although] I have the gift of prophecy and understand all mysteries and all knowledge, and though I have all faith so that I could remove mountains, and have not charity, I am nothing (1 Corinthians 1:51 RE). 

The Doctrine of Christ commands that whosoever believeth in Christ and is baptized, the same shall be saved, and they are they who shall inherit the kingdom of God. And whoso believeth not in Christ and is not baptized shall be damned. If followed, the Doctrine of Christ leads to that illumination of mind and spirit called fire and the Holy Ghost. It can purge and cleanse, enlighten and instruct. It can make you one with God the Father and Christ, His Son:

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. And thus will the Father bear record of me, and the holy ghost will bear record unto him of the Father and me, for the Father and I and the holy ghost are one. And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in nowise receive these things. (3 Nephi 5:9 RE) 

We must obey the Doctrine of Christ to qualify to build His house. Scripture confirms that not every one who would wantto build a house of God is allowed by God to do so. 

King David gathered everything required to build the temple of God but was forbidden from accomplishing it because he had been too violent a man to be permitted:

David said to Solomon, My son, as for me, it was in my mind to build a house unto the name of the Lord my God; but the word of the Lord came to me, saying, You have shed blood abundantly, and have made great wars. You shall not build a house unto my name because you have shed much blood upon the earth in my sight. (1 Chronicles 10:15 RE) 

To qualify to build an acceptable house to God requires that His instructions and commands be followed. Therefore, any land for that purpose must be acquired by lawful purchase.

I know of no way to flee Babylon other than to pay her what she values. She values money above all else. Babylon believes you can buy anything in this world with money. It is by giving to Babylon what she values that we prove our heart is not set upon her. Hearts set upon Babylon mourn parting with her money. We should willingly give her her due, and redeem the land to build Zion.  

There is a lot of opposition to even the preparatory work. There are many false spirits distracting and hindering the efforts. Accusers and opponents rail against this effort. They’re like the ancient dissidents who complained:

And the whole multitude of the children of Israel murmured against Moses and Aaron in the wilderness. And the children of Israel said unto them, Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots and when we did eat bread to the full; for you have brought us forth into this wilderness to kill the whole assembly with hunger. (Exodus 10:2 RE) 

If the invitation to build a house of God by a kindly Lord is not attractive to you, then don’t contribute. Do not give this work a second thought. But when the time comes, do not gather together with those who are delighted to answer the invitation to prepare…  [long pause] 

…because that preparation for the Lord’s return in glory must take place.

In the wisdom of the Lord, unfair and harsh condemnation of this work is permitted to expose for our view those who will always be disruptive to a community. They need to be identified so they are not gathered. Accusations, condemnation, and lies are welcomed at present. They not only tell us who acts the part of Satan but also capture those who are easily taken by the adversary. Accomplishing what the Lord invites people to do is hard enough with the humble and meek. It becomes impossible when the hard-hearted are whispering accusations and insults (as Wormtongue), hindering the work. 

Those who oppose the effort often do so while quoting Scripture as if they occupy a higher ground. If they do occupy a higher ground with better understanding, then they ought to leave, establish their model of a city on a hill, so we can all learn from their example. They do not undertake such an effort because they know they only quote Scripture to condemn, judge, and dismiss—never to govern their own accomplishments. They’re darkened in their minds and in their hearts, and therefore, like everyone’s common enemy, they use Scripture as a weapon to cut, criticize, and condemn. They are Satan, an accuser of the brethren. As we’ve been warned, that spirit should be cast away from our conversations, our meetings, our gatherings.

There is an example in the Old Covenants of a lying spirit permitted to influence Israel as testified of by Micaiah:

He said, Hear therefore the word of the Lord. I saw the Lord sitting on his throne, and all the hosts of heaven standing by him on his right hand and on his left. 

If you read The Second Comforter, you know what’s going on in a vision like that of the heavens.

And the Lord said, Who shall persuade Ahab, that he may go up, and fall, at Ramoth-Gilead? And one said on this manner, and another said on that manner. And there came forth a spirit and stood before the Lord, and said, I will persuade him. And the Lord said unto him, With what? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, You shall persuade him, and prevail also; go forth and do so. Now therefore behold, the Lord [hath] put a lying spirit in the mouth of all these your prophets, and the Lord has spoken evil concerning you. (1 Kings 5:7-8 RE)

This is Micaiah telling the king what’s going on, that all the prophets that are telling him, “Go, go. Go do it. It’s gonna turn out just fine” are being misled by a lying spirit. The king rejected Micaiah’s prophecy, followed the lies told him by the deceived prophets, and was slain in battle.

Lying spirits are not confined to events and times of the Old and New Covenants. They are active any time the work of God is underway.

We are promised that eventually we will have revealed the contents of a sealed book:

The book shall be sealed, and in the book shall be a revelation from God, from the beginning of the world to the ending thereof. Wherefore, because of the things which are sealed up, the things which are sealed shall not be delivered in the day of the wickedness and abominations of the people; wherefore, the book shall be kept from them. But the book shall be delivered unto a man, …he shall deliver the words of the book, which are the words of those [that] have slumbered in the dust, …he shall deliver these words unto another. But the words which are sealed he shall not deliver, neither shall he deliver the book, for the book shall be sealed by the power of God, and the revelation which was sealed shall be kept in the book until the own due time of the Lord, that they may come forth; for behold, they reveal all things from the foundation of the world unto the end thereof. (2 Nephi 11:19 RE) 

This promise has been used repeatedly to impose lies on believers. False spirits led Christopher Nemelka to claim he had the sealed plates. Then later, another deceived party produced the Mentinah Archives. And now, Mauricio Berger has claimed that he can provide the promised text.

Here is what the sealed record will reveal: 

And it came to pass that the Lord said unto the brother of Jared, Behold, thou shalt not suffer these things which ye have seen and heard to go forth unto the world until the time cometh that I shall glorify my name in the flesh. Wherefore, ye shall treasure up the things which ye have seen and heard, and shew it to no man. And behold, when ye shall come unto me, ye shall write them and shall seal them up that no one can interpret them, for ye shall write them in a language that they cannot…read. And behold, these two stones [which] I give unto thee, and ye shall seal them up also with the things which ye…write. For behold, the language which ye shall write I have confounded. Wherefore, I will cause, in mine own due time, that these stones [which] shall magnify to the eyes of men these things which ye shall write. And when the Lord had said these words, he shewed unto the brother of Jared all the inhabitants of the earth which had been, and also…that would be. And the Lord withheld them not from his sight, even unto the ends of the earth. For the Lord had said unto him in times before that if he would believe in him, that he could shew unto him all things, it should be shewn unto him. Therefore, the Lord could not withhold anything from him, for he knew that the Lord could shew him all things. (Ether 1:15 RE, emphasis added)

That’s what it’s gonna contain. Here is when they will be revealed:

They shall not go forth unto the gentiles until the day that they shall repent of their iniquity and become cleanbefore the Lord. And in that day that they shall exercise faith in me, saith the Lord, even as the brother of Jared did, that they may become sanctified in me, then will I manifest unto them the things which the brother of Jared saw, even to the unfolding unto them all my revelations, saith Jesus Christ, the Son of God the Father of the heavens, and of…earth, and all things that in them are. (Ibid, vs. 17, emphasis added)

So, ask yourself:

•   Do the Gentiles now qualify?

•   Have they met this standard? 

•   Have the Gentiles repented of their iniquity and become clean before the Lord? 

•   Do the Gentiles now exercise faith in the Lord even as the brother of Jared did? 

•   Have the Gentiles now become sanctified in Christ? or

•  Do the foolish Gentiles still fall victim to lying spirits that interfere with and compromise the work of preparing to establish Zion?

Economic realities and legal obligations must be dealt with. The path to Zion does not go through consecration. Consecration comes after there is a Zion. Even Father Abraham did not live the law of consecration. He was sanctified and qualified to receive all the blessings of the Fathers and now sits on a throne, but he paid tithes to Melchizedek. 

When Joseph Smith restored Enoch’s record (now found in Genesis), Joseph learned about the last days’ Zion. It revealed, And the Lord called his people Zion because they were of one heart, and…one mind, and [dwelt] in righteousness, and there [was] no poor among them (Genesis 4:14 RE).

I do not believe this was their ancient goal, but it was a byproduct. Such a society cannot be organized but can be gathered. Individuals rarely are able to persuade one another through arguing to expose the other man’s error. 

Even among people who keep their eyes on the Lord and pay no heed to their neighbor’s failure still must grow to become: 

•   People who refuse to judge and belittle others;

•   Those who are humbled by the opportunity to build a house of God;

•   Those who refuse to become an accuser.

Even among humble people the Lord can use to restore His house, there will be many things on which to disagree. Therefore, we should ask ourselves:

•   What if I don’t need to always be right?

•   What if you don’t need to be wrong?

•   What if we don’t need to debate?

•   Can people with different backgrounds be of one heart? 

•   Can we have different ideas, value one another, and be of one mind? 

•   Is it possible to disagree with one another about meanings of Scriptures and still dwell in    righteousness? 

•   Can we explore, consider, and respectfully discuss incomplete or inaccurate ideas? 

•   What if no poor among us includes sharing the wealth of diverse and interesting ideas?

This path of sober, thoughtful, open welcoming of differences is the only way first steps can be taken. We cannot jump into Zion. We must crawl there on bended knee, asking the Lord to bring us there. He’s given us a blueprint in the Answer and Covenant. His word to us is: 

You think Satan will be bound a thousand years, and it will be so, but you do not understand your own duty to bind that spirit within you so that you give no heed to accuse others. It is not enough to say you love God; you must also love your fellow man. Nor is it enough to say you love your fellow man while you, as Satan, divide, contend, and dispute against any person who labors on an errand seeking to do my will. How you proceed must be as noble as the cause you seek. You have become your own adversaries, and you cannot be Satan and also be mine. Repent, therefore, like Peter and end your unkind and untrue accusations against one another, and make peace. How shall there ever come a thousand years of peace if the people who are mine do not love one another?…

I speak of you who have hindered my work, that claim to see plainly the beams in others’ eyes. You have claimed to see plainly the error of those who have abused my words, and neglect the poor, and who have cast you out — to discern their errors, and you say you seek a better way. Yet among you are those who continue to scheme, backbite, contend, accuse, and forsake my words to do them, even while you seek to recover them. Can you not see that your works fall short of the beliefs you profess?…

Be of one heart, and regard one another with charity. Measure your words before giving voice to them, and consider the hearts of others. Although a man may err in understanding concerning many things, yet he can view his brother with charity and come unto me, and through me he can with patience overcome the world. I can bring him to understanding and knowledge. Therefore, if you regard one another with charity, then your brother’s error in understanding will not divide you. (T&C 157:10,18,53, emphasis added)

Joseph Smith inquired about consecration, and he received an answer. But the answer did not produce a community dwelling in righteousness, of one heart, one mind, with no poor among them. They failed, and all subsequent attempts have likewise failed to produce Zion. 

The early attempts at consecration ended, and the Lord rescinded the law of consecration. In a council meeting on March 6, 1840 in Montrose, Iowa Territory, Joseph Smith announced to the Church, the Lord rescinded the law of consecration:

He said that the Law of consecration could not be kept here, & that it was the will of the Lord that we should desist from trying to keep it, & if persisted…it would produce a perfect abortion, & that he assumed the whole responsibility of not keeping it untill proposed by himself. (JS Papers, Documents Vol. 7, p. 215)

It had to end because consecration is never the starting point. Consecration is the result of a society’s evolution. And no society is prepared at present to evolve quickly into that state of harmony. It is inevitable when people live in righteousness.  But, even then, it is distant and will follow time, experience, careful and solemn thoughts, and love unfeigned.

The Lord has explained this principle: Nevertheless, in your temporal things you shall be equal in all things, and this not grudgingly; otherwise, the abundance of the manifestations of the spirit shall be withheld (T&C 61:4). This important principle is to be followed by those who gather. Between now and that day, there is a lot of preparation needed.

Like Abraham paying tithes, we can also rise up to be God’s chosen people before living consecration. Consecration is a byproduct, never a goal. The fact that Abraham paid tithes and did not live consecration should make clear that there is a long way to go before consecration will be attempted. Having all things in common should be understood as the byproduct of a different culture. We cannot live it and should not attempt it until we are in a different culture. Those who raise up to restore the Order of Heaven will find that they have enough concern for their fellow-citizens to have no poor among them.

Because tithing funds are used to help one another, no one gains power through tithes. The well-off lose power, and the poor benefit. As it is put in one revelation, the poor shall be exalted, in that the rich are made low, for the earth is full and there is enough…to spare (T&C 105:5). 

When tithes support ministers, wealth accumulates, and the condition foretold by Mormon happens: Leaders of churches and teachers, in the pride of their hearts, even to the envying of them who belong to their churches (Mormon 4:4 RE). This is happening in all of Christian and Restoration churches, faiths, and systems. Because we have no structure that allows this to happen, it cannot take place among us. This brings me to the conflict between order and variety.

The idea of order suggests ideas and some words that come to mind when we think of order:

•   uniformity, 

•   disciplined, 

•   standardization, 

•   coercion, 

•   authority, 

•   subordination, 

•   force, 

•   regimentation, 

•   restraint, and 

•   equality.

All these ideas can be negative, particularly when they suppress the souls of men and inhibit independent connection to God even if some can be positive. Yet we do need order, and without it, we descend into conflict. The idea of order is important, but it must come from within the hearts and minds of an ordered people. 

Externally imposed order will crush the souls of men. The Holy Order to be restored is after the Order of the Son of God—meaning that it will be based upon service to others, meekness and humility toward God, and intelligence based on the light of truth. 

Many corrupt societies impose order. But those societies who use external means to achieve order are the most repressive and abusive on earth.

Freedom and individuality produces great variety. Variety suggests ideas, and some words come to mind when we think of variety, including:

•   creativity, 

•   variation, 

•   divergence, 

•   inventiveness, 

•   originality, 

•   separate, 

•   inequality, 

•   dissimilar, and 

•   conflict.

In many ways, some of these ideas can also be equally negative. Variety can conflict with order. But the souls of men crave variety, and nature testifies that variety is part of the glory of God. God promotes variety. Zion will have to allow the freedom for individuals to bring their unique gifts and develop the beauty within their souls.

The necessity for order and the freedom to have variety can produce endless conflict, but both are required for Zion.

There’s a great work that at this moment is still undone, a project that remains for a faithful people. It will require revelation from heaven to be able to accomplish, and therefore, it will require people willing to receive new revelation.

Although we may understand some few things about the Lord’s plans, what we know at present is relatively small in comparison with the fullness of the revelations yet to be restored.

Incomplete understanding has never prevented mankind from obeying God. From the beginning, righteous men and women have pleased God by doing what He asks of them even though they did not yet comprehend the reasons behind the commandment:

And after many days, an angel of the Lord appeared unto Adam, [asking], Why do you offer sacrifices unto the Lord? And Adam said unto him, I know not but the Lord commanded me. …the angel [spake], saying, This thing is a similitude of the sacrifice of the Only Begotten of the Father who is full of grace and truth. Wherefore, you shall do all that you do in the name of the Son. …you shall repent…call upon…the name of the Son for ever more. And in that day the holy ghost fell upon Adam, which [bears] record of the Father and the Son… (Genesis 3:3-4 RE)

Ignorant obedience (perhaps decades or centuries) in the absence of the Holy Ghost falling upon him was the prelude that led Adam to receiving the gift. Even those taught by Christ could not understand His message. The accounts of Christ’s life in the four Gospel books mention frequently that His followers did not understand what He told them. Here’s one example:

Then he took the twelve and said unto them, Behold, we go up to Jerusalem, and all things which are written by the prophets concerning the Son of Man shall be accomplished, for he shall be delivered unto the gentiles, …shall be mocked, and spitefully treated, and spit on; and they shall scourge and put him to death, and the third day he shall rise again. And they understood none of these things, and this saying was hidden from them, neither remembered they the things which were spoken. (Luke 11:1 RE)

Adam was the first Patriarch over humanity and stands at the head of his posterity, governing in the Family of God beneath only Christ and God the Father. Yet, when he lived and obeyed God, there were commandments he was given that he did not understand. He was puzzled, but he obeyed.

Christ called twelve disciples and kept them as His closest pupils during His ministry. Yet despite walking continually with Him, there were things He taught them they could not understand. Righteous men and women have followed and pleased God despite their ignorance.

What is more important? To be a person of great understanding or a person of diligent obedience?

Building Zion is daunting. Take a moment and ask yourself what it would take to build a functioning community. Any community for any people will require a lot of the same things to be addressed. For example: housing, streets, water supply, waste disposal, and some form of energy. No matter how rudimentary an infrastructure a community may have, there must always be one.

Without a clean water supply, people get sick or die. But a water source for a community does not mean they have clean, potable water that can be consumed. Clean water requires filtering or processing to remove contaminants and unwanted organisms.  

If one person drills a well and recovers clean ground water for his residence, that does not mean there is a water supply for a community. If every resident requires their own well, then the costs for a water supply will multiply far beyond the cost for a community water supply that shares costs among many residents. Communities almost always pool resources to develop a city water system.

Wastewater needs to be handled in a sanitary way to prevent outbreaks of diphtheria, cholera, and typhoid. One solution for a sanitary wastewater system is for an individual residence to have a septic tank. In a community that lacks a sewer system, septic tanks are required for every building that has a bathroom. But that increases costs for each house far above the cost required to build a shared sanitary wastewater system. This is why communities almost always pool resources to develop a city-wide wastewater system.

Roads are also generally maintained by a community in which shared resources allow the cost of a road system to be borne by all members of the community. 

A community’s energy needs are not always met by gas or electric power. There was a time when many houses were heated by coal or wood. Although rare now, these sources can still heat homes and provide heat to cook.

A community that is not planned and carefully developed can quickly become unlivable, unhealthy, and unsustainable. Planning and thus implementing the plan should not involve haste and hurry. 

It seems to be common sense that if a community is to include people with widely varying resources and abilities, the first steps should be taken by those with both the resources and the ability to accomplish the first preparation to benefit others who will come later. 

If that’s common sense, then it is not discrimination or unfair for those with the means and inclination to sacrifice their resources to be the first who labor to make a land ready for others who will be invited later. Staging in an orderly way is the only method any community is or can be built. It is the only practical way to carefully build what must be built.

And now behold, this is the will of the Lord your God concerning his saints — that they should assemble themselves together unto the land of Zion, not in haste, lest there should be confusion, which brings pestilence (T&C 50:6). If land is not prepared beforehand, confusion and pestilence go hand in hand. Cholera, diphtheria, and typhoid all can and havereturned today in this nation.

Forbes Magazine reported: 

Los Angeles has a growing problem with diseases borne by both flea and feces. An LAPD officer was just diagnosed with typhoid fever along with two more from the same workplace displaying symptoms. Meanwhile, cases of typhus, caused by a different bacterium, have soared in California from 13 in 2008 to 167 in 2018. In addition, there have been outbreaks of hepatitis A, tuberculosis, and staph in L.A. and other West Coast cities. (Chuck DeVore, Typhoid Fever, Typhus & Tuberculosis: Are L.S.’s Medieval Diseases Coming to Your City? June 4, 2019)

We need to be wiser than the society in which we presently live. We can build a new society that will eventually have people who are at peace with one another, living in righteousness, and having all things in common, but that is still years ahead.

As mentioned earlier, the Lord has taught this principle: Nevertheless, in your temporal things you shall be equal in all things, and this not grudgingly; otherwise, the abundance of the manifestations of the spirit shall be withheld (T&C 61:4). This begins with preparing a place for gathering. And there will be required:

•   a water supply;

•   a wastewater system;

•   roads;

•   some form of energy;

•   a temple for meetings, instruction, and conferences.

These things are necessary to come first and will make water commonly and equally available, hygiene commonly and equally available, movement through open roads and trails commonly and equally available, and access to heat and light commonly and equally available.

We take much of these things for granted, but these things currently tie us to Babylon. There are great calamities soon to befall the world. God’s people are to escape the tribulation which shall descend upon you, that you may stand independent above all other creatures beneath the Celestial world (T&C 70:4) by the work they have accomplished beforehand. God will instruct, but we must do the work.

There will be many skills needed. Blacksmiths, carpenters, farmers, ranchers, electricians, plumbers, roofers, and every practical skill will be needed. Many skills are lost to urban dwellers. We need to recover those lost skills.

The route to equality is forged through united effort to accomplish the instructions we are given. Unity will lead to equality.

Anyone uninterested in helping prepare a community of equals will naturally and inevitably not have prepared a place for them to gather. As Amulek put it, Ye cannot say when ye are brought to that awful crisis that I will repent, [and] that I will return to my God (Alma 16:37 RE) because it’ll then be too late. So, we have work to do, and it will need to be done in an orderly way.

I know of no people who are trying to bring Zion today. There have been and are utopians who band together to share resources. Utopian societies are usually missing a religious foundation. Their groups, more often than not, result in aberrant sexual sin, drug use, and disobedient conduct offensive to God. However hopeful a beginning these communities may have, wickedness cannot be peaceful for long.

We are asked to prepare so we can begin to found Zion. But preparing or even beginning is not the same thing as accomplishing. Whether anything can or will be accomplished must be proven. It cannot just be claimed. Braggarts do not impress heaven and have no claim to any title or status they have not first lived. 

The Lord is offering an opportunity. He’s promised to labor alongside to help us reach the prophesied Zion. With His help, Zion is possible. But we can fail—and Zion be left for another people in another time. 

The greatest false spirit of all is the one that inspires you to accuse your brethren, condemn your sisters, and judge others unfairly. This is Satan. We cannot be Satan and also be the Lord’s.

I believe we will see Zion established. Sadly, I do not think all can be gathered. Those who find fault now will surely find fault when people start to sacrifice and hard work is expected. It makes little sense to assemble the discontent, angry, and bitter souls into a community seeking to find peace. Zion shall be the only people that shall not be at war one with another (T&C 31:15). That promise of the Lord’s cannot be fulfilled by people fighting a war of words and [a] tumult of opinions (Joseph Smith History 2:3 RE). It was such fighting about religious differences that inspired Joseph Smith to ask God for answers. His inquiry led to the Restoration. But Joseph’s Restoration has now lapsed into infighting and dividing into separate sects. Our modest return to restoring is not yet free from a tumult of conflicting opinions.

Preparing people to welcome God remains the Restoration’s great objective. That will require all of us to humble ourselves before God and eagerly respond to the opportunity He offers us. Prayerfully choose a needed skill and learn it. Spinning thread, weaving fabric, producing paper, making cheese, drying fruit and vegetables, beekeeping, and egg production are all useful for an isolated community, particularly if the larger, more complex society falls into disarray and is unable to provide goods and services.

We have a daunting challenge before us. It will require minds, hearts, hands, and backs to accomplish it. Preparation needs to begin now. It will be followed by an orderly gathering, not in haste but with guidance from above. 

I close these remarks in the name of Jesus Christ.

The post The Heavens Are Open appeared first on Restoration Archives Blog.

This question & answer session was originally recorded at the “Keeping the Covenant Conference” on September 22, 2019 at the College of Idaho, in Caldwell, Idaho.

Transcript

Hah! I guess it’s “ten to” [the hour], and the blessed moment has arrived. That was a great musical number, and both Sarah [Sariah] and Doug did a remarkable job with that. And I’m led to believe that there’s yet another great musical number coming up to conclude this.

I was handed some questions and some of ‘em are pretty good and let me see what good I can do.

[QUESTION:] How can you know if the boils you receive in life are due to being like unto Job, or because you are more akin to Pharaoh?

[ANSWER:] It’s a great question; I love the question. First, there’s an interesting exercise that I would commend to any of you. Go to the account of Exodus, the early events, and only read the words of Moses. Just read Moses’ responses, his reactions, his complaints, his fear, his doubts—and what you will realize is that it doesn’t matter if someone occupies a great position, as Moses did, or the lives that each of us are now living. No one fits easily or comfortably or without anxiety into the work of the Lord. There’s a measure that you take of yourself in which you look inward and say, “I’m not adequate to what needs to be done; I don’t have the faith required.” And you’ll see that that’s exactly what Moses was telling God—that looking inward, he did not think himself equal to it. 

In the Book of Mormon, Nephi gives us an account of their journey—after they had been delivered from Jerusalem which was about to be destroyed and they were migrating—here are some comments that he makes about their experience: 

• “We have suffered much afflictions, hunger, thirst, and fatigue” (1 Nephi 16:35; see also 1 Nephi 5:10 RE); 
• “…we did travel and wade through much affliction in the wilderness” (1 Nephi 17:1; see also 1 Nephi 5:11 RE); 
• “…we had suffered many afflictions and much difficulty, yea even so much that we cannot write them all” (1 Nephi 17:6; see also 1 Nephi 5:14 RE). 

This is Nephi explaining his experience in the wilderness. Afflictions, hunger, thirst, fatigue—so many afflictions that they can’t even talk about ‘em. We don’t look at those words; we pass over them as if Nephi were somehow being modest, or Nephi were being self-deprecating. We pass over what Moses says when he’s getting the responsibilities imposed upon him by the Lord, as if it’s just common sense that he’s heroic and larger than life and greater than the common man. When you read his reaction, he sounds like us: he sounds common, he sounds ordinary. And when you read the lamentation—we suffer because we are… because we’re mortal, because we’re here, because that’s the common lot that is designed to be experienced as a consequence of the fall. And there’s no escaping that. 

The question isn’t: Are we going to suffer while we are here? The only question is: To what degree do we bear up under the troubles of this life, graciously and humbly—and acknowledging that God rules in the heavens above; He rules in the earth beneath; and He rules in your life, too. And that everything that you experience is designed to make you be added upon by the things that you suffer and the things that you experience here.

[QUESTION:] I was asked, verbally, if I would comment on some of the challenges that people of faith have in defending the Book of Abraham. 

[ANSWER:] And that’s probably a subject that’s worth writing about, rather than just talking off the cuff, but—here’s, generally, my observation. The people want to know what Joseph did and how he did it, in order for them to understand, maybe, how they can do it. 

So there’s this relentless inquiry into: “How did that process take place? What went on?” When, in fact, the gifts of God are almost entirely incapable of being transferred from one to another. Each person has to come to God on their own. 

Oliver Cowdery was a man of faith, and he believed in Christ and the possibility of the second coming of Christ being proximate (or in close proximity) to his life. He believed in, and he got answers from God; and then he hears about what Joseph is doing, and he goes to become his scribe. 

One of the early revelations that were given to Oliver talked about his, Oliver’s, own gift—that he had this gift, in which Oliver could get yes or no answers by using the (what we would call a) “divining rod” (or a stick) that would respond positively or negatively to inquiry. And so he had this—and the revelation does not call it anything other than “a gift.” It may seem like a peculiar gift to you and I; but it’s, nevertheless, a gift, and it came from God. 

Joseph had a gift in which he was capable of receiving revelation—sometimes through instrumentalities, sometimes by study, sometimes simply by God speaking through him in the first person in a spontaneous way. How he went about doing that is unique to him. The way in which you relate to God is unique to you. Running out and trying to replicate something—in order for you to know the process by which God involved Himself in revelation in Joseph Smith’s experience—is not gonna teach you what Joseph Smith experienced. In the same fashion, those that would like to anchor the process of restoring the Book of Abraham to the surviving remnant of the Joseph Smith papyri and to say that that is the source material from which the Book of Abraham was derived are neglecting the bigger part of the process. 

Can God use a bird in flight to answer a prayer? Can God use a billboard to convey a truth or an idea? Can God use a song to inspire you? Can God use the words of a poet, speaking about something entirely different, to convey to the mind, inspired by the light of Heaven, to see those words in a context that speaks directly and immediately to what it is that they’re searching for? 

There’s a line in one of the Indigo Girls’ songs: “The less I seek my source for some definitive, the closer I am to fine” (Closer to Fine, Indigo Girls). It’s a beautiful song. It’s about the frustration that they have with gurus, generally, and the notion that you really need to divorce yourself—“There’s more than one answer to these questions, Pointing me in a crooked line” is part of that same song. “I spent four years prostrate to the higher mind, Got my paper and I was free… The less I seek my source for some definitive, the closer I am to fine.” Because the answers that you get from most of the authoritative sources will always point you in a crooked line, but the paths of God are straight. Which is one of the reasons why I juxtaposed those two issues involving “sacrificing for the sacred” and “sacrificing for the benefit of man”—which, if you adopt in an absolute sense, point you in a crooked line. And yet, it’s incumbent upon you to find the harmony, to find the middle road, to find the path that reflects the graciousness of Christ’s walk while he was down here in this troubled sphere, dealing with all of the troubling issues in which we find ourselves. 

In one of the very earliest meetings that we have a report of, Hyrum Smith got up to introduce his brother, Joseph, and he introduced him by saying, And Joseph will now explain to you the process by which the Book of Mormon was translated. And Joseph got up and said, It’s not needful for that to be explained. The person who understood the process of translating the Book of Mormon was Joseph Smith. Even the scribes who were in the immediate area don’t know the process by which the Book of Mormon was translated. The reason for settling upon the Book of Abraham (and the remnant or relic of the Book of Abraham) as a basis for criticizing Joseph Smith is to enable them (who desire to discredit Joseph) to then extend the argument from the translation of the papyri to the translation of the Book of Mormon—so that they can dismiss the work of Joseph Smith altogether and not have to trouble themselves with the heavy, unnerving obligation that devolves upon the shoulders of every person who finds out that God sent a prophet (in the form of Joseph Smith) in order to begin anew and complete the process of preparing mankind for the second coming of the Lord. And so, criticisms directed at the Book of Abraham and that translation process are surrogate for criticism, ultimately, intended to be aimed at the Book of Mormon—in order that Joseph might be diminished as a authoritative figure, on the one hand, to equip you to dismiss him as authoritative figure, on the other hand. People want a much smaller, more cunning, more contriving, less virtuous Joseph Smith because then it justifies them in their smallness and cunningness and treachery in dealing with their fellow man. 

One of the reasons why I mentioned, earlier, A Man Without Doubt is because it’s impossible (in my view) for a small, cunning man to write the things that Joseph Smith wrote in the three transcripts of his three longest writings (apart from the Book of Mormon) that are put into A Man Without Doubt—particularly given the graciousness with which Joseph Smith endured the circumstances he was put into by the betrayal of people who should have been his friends and who should have endeavored, in a kindly manner, to reclaim him if they thought he were deluded. That’s a quote from what Joseph Smith wrote about his history in the Joseph Smith History (see JSH 2:10 RE) that he was recreating in 1838, after being betrayed by John Whitmer (the church historian who took all of the history) and his brother (one of the three witnesses). They betrayed him, and they took it. 

So, when Joseph was writing in 1838, and he was reflecting back upon how he was treated when he had mentioned (to a handful of people) the first vision—when that had happened (in 1820, as he dates it in that history), he wasn’t really talking about the persecution that he had received when he was a child; he was commenting to the people of his day who, if they had thought him to be deluded, ought to have endeavored, in a kind and affectionate manner, to have reclaimed him, instead of betraying him and surrendering both him and the people who remained true to him to violence. 

Well, if you start with the real proposition about the Book of Abraham, that’s really where we ought to go first. And that is: Is Joseph Smith the kind of man that would be capable of receiving a revelation to outline for us something going back to the era of Abraham and give us insight by restoring a text? Is Joseph Smith capable of doing that? Or is he a craven manipulator who’s dishonest and inventive and fanciful, egomaniacal, and in it for his own self-gain? That’s the real question that the ‘Book of Abraham translation issues’ raise. 

And for the answer to that question, I don’t think you can parse your way through a relic of papyri—which is clearly only a fragment of what he was working with and doesn’t match, at all, the description of the text being in a beautiful hand in both red and black ink [from a letter Oliver Cowdery sent to William Frye, dated December 25, 1835, and published in the Latter Day Saints’ Messenger and Advocate of the same month]. It’s a rather sloppy hand (the fragment we have), and there’s no red ink. It’s black ink, and it’s sloppily done. 

I don’t think we should let Joseph Smith off the hook for being accountable and responsible to us for being a virtuous man, for being a truthful man, for being a reliable man. But I don’t think you answer those questions by an appeal to a fragment of papyri and what modern Egyptologists may be able to divine from a complex language that had migrated from hieroglyph to hieratic to demotic—and that, too, over millennia of time in which…

Abraham came along at the first intermediate period. These papyri? They were created in the Greco-Roman era. What…about eighteen dynasties later? After the influence of the Greco-Roman world? The Book of Breathings and the text from which this was drawn, the Book of the Dead, these are very, very Egyptologically late documents. There’s nothing comparable to it in an existing culture—maybe in China; maybe if you go to Hong Kong, and you walk down the street in Hong Kong, and you take a look at all the advertisements that are on the billboards that are in both English and Mandarin (or Cantonese—I don’t know what they’re using on the road signs or their billboards there); and you take that as the measure of reconstructing something from one of the earliest Chinese dynasties. And you say, There was no McDonalds back then; it doesn’t work. You’re literally trying to bridge a gulf that is almost unimaginably foreign.

So, the earliest pictographic representations were done alongside a story. So, you get a pictographic representation, and you get a story that tells you what this picture is about. Can the picture be replicated to tell yet another story by making a few minor changes and then telling a different story? The answer to that is (obviously) yes, you could. It’s not until later that you begin to insert into the text (in addition to the pictographic representation) additional commentary that’s designed to explain what this particular one is telling you in this particular setting. But that doesn’t mean that the representation hasn’t been borrowed from another account or an earlier account or a different account and been slightly modified and adapted, in order to tell another story, based upon the same kind of pictographic representation.

The fact that I have concluded that Joseph Smith was a restrained man (in many respects, a very modest man), whose defense of what he believed to be the truth was fierce, but who recognized that there were a lot of people (including his own wife, Emma Smith) who had a better education than did he— 

Joseph was like a sponge when he thought he could get truth or help from others, and he was meek and humble in that respect. But if God had revealed something to him, he was an iron-fisted, immovable man for the truth, personally and privately, just as the scriptures say concerning Moses. Moses was the meekest of all men. If you just read the dialogue from Moses (in Exodus), you’ll see nothing but meekness in that man. If you’ll read Joseph Smith’s three documents in A Man Without Doubt, you’ll see a meek man—unbelievably frustrated by some of the circumstances into which he was put, searching to find the right way out of the dilemma, trying to get God aroused to anger in the same way that the circumstances aroused Joseph to anger, but submitting always to whatever the will of God was for him. Ultimately, Joseph Smith left to go to be imprisoned in Carthage, knowing he would not come back from there (or at least expecting that he would not)—and commenting about how his life was no value to his friends, as he returned and he went back for the slaying. 

Say what you want about those final moments in the life of Joseph Smith. He put himself in harm’s way to prove his fidelity to his friends. He would not forsake them (as they claimed he was doing in their hour of need) and ultimately gave his life up. That’s not the conduct of a con-man. That’s not the way in which someone who’s going to lie and cheat and steal and behave as an immoral exploiter of others would conduct their lives. Joseph, in my view, was not just a virtuous man, but he qualified as one of those who hath no greater love, because he went back and surrendered at the behest of his brethren—in part, with the hope that by losing his life, Nauvoo would be spared the slaughter that had gone on at Far West and Haun’s Mill and elsewhere. 

And so, when you ask about the translation issues and the controversy over the Book of Abraham, the bottom line/the real issue is: However the mind of Joseph was set on fire with the restoration text of father Abraham’s account of his search, you have to decide that the content either is from heaven or it’s a lie. 

There was a series (it’s now been abandoned, but it’s a series that was begun at Brigham Young University), the first volume of it—the Book of Abraham series—the first volume of it was pretty good. What they did was take concepts that are included in the text of the Book of Abraham which were completely unknown in the Christian world at the time that the Book of Abraham was put into print. They had to be unique concepts. If you could already find them in the Bible or if you could already find them in what was available to the Christian world, generally, then those weren’t included. They had to be unique ideas. They took and gathered the unique ideas that come out in the Book of Abraham (about which Joseph Smith would have known nothing), and then they looked into other material that exists (from diverse places) about legends or stories concerning the life of Abraham. And what they found is that there were Hindu traditions that talked about Abraham, that preserved some of the very same incidents that are only found in the Book of Abraham at the time Joseph published the Book of Abraham. They found there were Islamic texts that were similarly describing the same kind of event, the same incident that’s unique to the Book of Abraham. They found sources that were in Coptic Egyptiantexts. They amalgamated into one volume (it’s a pretty big volume) all of the parallel accounts from the life of Abraham (in cultures from around the world or religious traditions from around the world) that Joseph Smith nailed on the head in his account of the Book of Abraham. 

That approach does not defend Joseph Smith as a translator of Egyptian, because it has nothing to do with the papyri. But it does a pretty good job of defending Joseph Smith as a revelator, as someone to whom God could reveal light and truth and he could accurately record it—because echoes of the unique material in the Book of Abraham show up in the ancient world and in other cultures that date back nearly to the time of Abraham. So, the real question is, Do you trust Joseph?

[QUESTION:] Okay. Oh, here’s one. This was from a kid, and I like this question. Why are there angels?

[ANSWER:] That’s a great question. 

[Angels] are subject [to God], to minister according to the word of his command, showing themselves unto them of strong faith and a firm mind in every form of godliness.  And the office of their ministry is to call men unto repentance, and to fulfil and to do the work of the covenants of the Father, which he hath made unto the children of men, … declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him. And by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ (Moroni 7:30-32; see also Moroni 7:6 RE).

There’s a system that was adopted before the foundation of the world that was designed to bring to pass the salvation/the resurrection of all mankind after we fall into the grave. That system requires a lot of things to come together in order to achieve the purposes of God. You might think that the purpose of angels (in some of the online extravagant claims that we read that people make) is to appeal to the vanity and the pride of those to whom they come. 

But my experience teaches me that the purpose of angels is to, first, cry repentance to the individual—because every individual before God is in need of repentance. There are none of us who have gone through life, or who go through life daily, without giving offense— however unintended and however slight—we, nevertheless, give offense to our fellow man and to God. We excuse ourselves—we just don’t measure up. The office of the angelic ministrant is to snap you back out of the fog of  “indifference to the casualness in which you discharge your daily obligations” and to awaken you to the peril that each of us face if we don’t repent and return to God. It’s to make us soberly assess our own personal inadequacies. But their office isn’t to get someone, somewhere, to pay attention to them and to try and be a better boy or girl. Their office is to invoke the salvation process, itself, for the benefit of mankind. 

Those to whom angelic ministrants have come from heaven are given assignments to labor for the salvation of others. They use their own resources, and they wear out their lives and their time in pursuing the obligations imposed upon them, which include: 

• the salvation of others, 
• the crying of repentance to others, 
• the bringing to pass the fulfillment of the covenants that God made with the Fathers. 

If they’re not laboring on an errand such as that, but they claim to be receiving “God and Jesus in their living room who came and told them all about this or that,” I don’t know who they’re entertaining—but it certainly doesn’t fit the model, and it certainly doesn’t fulfill the covenants of the Father nor do the work that’s necessary in order to prepare the people for the coming of the world [Lord] so that the whole earth is not utterly wasted at His coming (see JSH 3:4 RE). 

Salvation for the souls of men is something that no one ought to be trifling with, least of all those who are vain and proud. And I don’t care if that vanity comes because they think they’re somehow specially chosen by some imagined encounter with the Great Beyond, or if they think they’ve been so careful in their study of scripture that they know better than all others because they can clearly see a pattern through their own study, labor, and effort. I don’t care what you think the correct interpretation of the scriptures are or will be. It’s fair game to look at ‘em in whatever fashion you want to look at them. But when an angel from heaven tells you what God is doing—or when the Lord Himself declares what and how he intends to go about vindicating the covenants that He made with the Fathers—then there’s no room to come up with a contrary interpretation. The fact is, your interpretation, then, is wrong. And the humble man and the searcher for light and truth will adapt what they understand from their learning and study to what it is that the Lord has declared. And what they will find is that if they’ll conform to the word of the Lord, that their study and their learning is still of great benefit because it helps them to see things more clearly.

Scriptures are sometimes written, deliberately, in a way that conceals how the Lord intends to fulfill them—in order to let those who may mean mischief never arrive at the correct formula. And the proud and the haughty and all those that do wickedly are not necessarily irreligious or not necessarily unpersuaded that there’s a restoration that is taking place through Joseph—they simply will not yield to what it is that God says they mean; they will not yield to the work that God says He now has underway. 

So, angels align with the work of God, and they help bring about the repentance of all mankind.

[QUESTION:] If Christ is the prototype of the saved man, is Mary the prototype of the saved woman?

[ANSWER:] Yes. 

[QUESTION:] How did She earn Her place on the throne without having atoned?

[ANSWER:] Because She sacrificed and led the Lamb to the slaughter. She had a Lamb whose “fleece was white as snow,” and She led that Lamb everywhere She wanted it to go. And She gave up Her Son and attained to the resurrection and laid claim upon Her body because She condescended to come here and to fulfill that work. Read Our Divine Parents (Denver C. Snuffer, Jr., Gilbert, Arizona, March 25, 2018). I don’t know if that question was asked by someone that hasn’t read Our Divine Parents, but that talk addresses that issue.

[QUESTION:] [Chuckle.] This is a great question. It’s probably one of the more important questions that someone came up with: The “name of the Lord,” “believe in His name,” “believe on His name,” “do things in His name”—and in the Testimony of St. John, they lift the quote: “…what name is now yours.” No one asked, What name is now yours? Can you help us understand the importance of the name of the Lord?

[ANSWER:] Yeah, uh, okay—let’s put it into a bigger context. Hebrew (in the Old Testament form) lacked vowels. As a consequence of the lack of vowels, the name for the Lord had four Hebrew characters, the tetragram[maton]—which, lacking vowels, became unpronounceable. The pronunciation of that name was the property of the High Priest. And the correct pronunciation went from High Priest to High Priest—who would use that name in the Holy of Holies, in order to participate in the ordinances that were required there. 

Because the name (we know the consonants, but we don’t know the vowels [YHWH]) lacked the ability to pronounce it, when Jerome was working on the Latin Vulgate version and came to the letters, he rendered it “Jehovah.” And there are a lot of people who, today, have supplied different vowels, and they render it “Yahweh.” (I think the “Yahweh” pronunciation was the creation of a Germanic theological movement in the 1940s, and Yahweh came out of that—although the Germans may have borrowed it earlier from Yittish or from Hebrew sources.) But the truth of the matter is that the name of God, like many Hebrew words, are late-in-time reconstructions of probable pronunciations of the Hebrew lettering, and they’ve gained common acceptance, at this point. But if you were to take someone who is absolutely fluent in speaking modern Hebrew and you were to take them back and put them in a setting with/contemporaneous with Moses, even though they may be relying upon the same basic language, they may not even be able to communicate with one another because the pronunciations are so incredibly strange. “Strange.” “StrănGeh.” “StrānGee.” The word “strange”—how are you gonna pronounce that? “Străn Jee.” If someone were to say “străn jee” to you, would you know they intended to be saying strange? You’d think it was gibberish.

The modern convention of how we reconstruct pronunciations is—across the board, and I don’t care if you’re appealing to the most learned Rabbi breathing today—is wrong. It’s not correct. And I know that to be the case. So, having said that… 

Jerome supplied us with “Jehovah.” It was early; and so, subsequent additions of Christian literature accepted the convention and used that term as a nomenclature, where anyone who’s reading the Bible knows the Personage that we are attempting to assign this identity to or this name to. We know Who we’re talking about. But (what the correct pronunciation may be, notwithstanding) we’re calling Him, “Jehovah.” And so King James’ translators, Wycliffe, others who rendered the… Martin Luther in his German Bible… They all adopted the pronunciation that had been suggested. So it’s just an agreed-upon convention. We know Who we’re talking about. We’re gonna use this as the Person about whom we’re talking. 

Then others come along and think, “Well, this is the ‘vulgar on the street,’ common, ill- informed, uneducated name for the Almighty. But, surely, the Almighty deserves the dignity and the benefit of higher learning, and our higher learning suggests—after we lay ‘four years prostrate to the higher mind [and] got [our] paper [which set us] free’ (see Closer to Fine, Indigo Girls)—we now can say with authority should be ‘Yahweh.’ It’s Yahweh; that’s His name—ohmmmm—because only the uninitiated in the mysteries of our theological schools use the common and vulgar term ‘Jehovah.’ So, when you say ‘Jehovah,’ I know (from my vantage point atop the ivory tower) that I’m really talking to a Plebeian and a pedestrian and the ignorant who has not yet been initiated into correct pronunciations.” Well, it’s not Yahweh, either. 

The name in Greek of Joshua (or Yeshua)—in Greek is Jesus. And the New Testament was either originally composed (or in it’s first translations composed) in Greek. And so, the name that we inherited, as a consequence of running all the stories about Yeshua (or Joshua) through Greek, is Jesus. And the status of being “anointed”—which is what Messiah (or Mashiah) means—“anointed.” I mean, it could have been “Joshua, the Anointed,” but it turned into “Jesus.” And the word in Greek for “anointing” is “Christ” or “Christos.” And so, Jesus became Jesus Christ, and that became the common vernacular by which the identity of that Person who came and taught the Sermon on the Mount, who lived and died as a Jewish teacher, crucified on a Roman cross, and raised the third day from the dead is (in our common language) referred to as Jesus Christ. 

Now, you can say, “I would like to be more pure and use ‘Yeshua.’” Or, “I would like to be at least more Hebraic and call Him ‘Joshua.’” And, “I don’t like ‘Christ’—I like ‘Messiah’ or ‘Mashiah.’ I like that better.” And as long as what you’re talking about is the same person (the identity of Whom is fixed by scripture), I’m not gonna quibble over how you want to pronounce it. 

But the fact of the matter is that in the restoration process, God (who condescends and who is humble enough to speak with men plainly, in plain humility, as one man talks to another) took absolutely no offense to the Book of Mormon and the modern revelations calling Him by the name “Jesus Christ.” I use the name Jesus Christ, because He took no offense in that name. 

When John the Baptist came and visited with Oliver and Joseph and conferred upon them authority to baptize, the only name he mentioned was “Messiah.” Upon you, my fellow servants, in the name of Messiah I confer the priesthood of Aaron (JSH 14:1 RE). John’s a good Jewish boy, and so he uses a Hebrew-based term rather than a Greek-based term. But it’s still not the original Hebrew, pronounced correctly, because that’s been lost. The idea…  

(Well, I’m not gonna go there. That’s a-whole-nother subject, and that’s minutes that I don’t wanna take.) The correct pronunciation of God belongs (in the last dispensation) as it belonged in the beginning: in the temple. And if there were ever a full restoration, that would be one of the things about which information would be granted, and we’d finally clear that up. 

But for the present, so far as I am concerned, “Jesus Christ” is a perfectly-fitting name to be used in prayer in addressing the Almighty or in referring to Him. And if someone else wants to call Him “Yeshua,” it’s not gonna trouble me—because I know Who they’re talking about. If they want to call Him “Messiah,” rather than “Christ,” that doesn’t trouble me, either. If they want to call Him “Yahweh,” I’m fine with that, too. But that doesn’t mean I agree that they’re correctly nailing the ancient pronunciation of the name (that they’re going to some trouble to pretend they possess great knowledge about). 

[QUESTION:] What does it mean when the Answer to the Covenant states to not forsake the house of Israel? (See T&C 158:11)

[ANSWER:] You know, the house of Israel occupies a very unique place in history. That is true not only of the Native American remnant of the house of Israel but also of the Jewish house of Israel. We are not to forsake them by ignoring them, by forgetting them, by failing to pray concerning them—people who believe strongly enough in the preservation of their culture. In the Native American sense, their culture was ravaged by apostasy before the arrival of European conquerors, devastated by disease that was imported, defeated in war waged against them, and then consigned to reservation property; and yet, despite all that, there are Native Americans who hold on to a culture that reaches back and has within it echoes of the very truths that we also find in the Book of Mormon. 

Their highest and holy teachings resound with the same themes of light and darkness, creation by God, power in the heavens, accountability for the good deeds you do. They reach more closely and correctly into an understanding that nature, itself, is an extension of God and the mind of God; and that harmony between man and nature is something that is part of their religion and should be, also, part of ours.

The Jews have persisted through centuries of persecution and slaughter. My own family line (when you get back far enough) includes a series of Rabbis. My last name is actually an Americanization of a German—it’s an old German word, because the transition occurred in the 1400s—in German, the word meant “breath” or “spirit.” There’s a Hebrew word that means “breath” or “spirit” that is the probable, original family-name that got converted into the Germanic (old Germanic) name or the old Germanic word for “breath,” which is, well, it’s spelled “S-c-h-n-a-u-f-e-r,” which, when they migrated to America (that happened before there was a United States—my ancestors were here long before, more than a century and a half before this country was founded), it was too hard to pronounce, and so it got converted into something that they can pronounce here. At the same time, there were others who came over with the same last name, and their names got altered into other various forms, but the original name goes back to that ru’ach—the word for “breath”—it’s what animated Adam when he was given breath; it’s what the Holy Spirit of God is called in their language. 

I don’t think that how we decide to pronounce matters when we have language in scripture that— 

I don’t think you improve or show greater respect or show greater hommage or honor to God by adopting a different form. I think you show greater respect for God—no matter by what name you choose to call Him—by your heed and your diligence to what it is that He asks of you. It is in the doing of what’s requested that we show the respect that He asks of us. 

[QUESTION:] Here’s another one: Christ said that the gifts of the spirit would follow those who believe. The gifts are far too uncommon, even among us. Your ideas, please.

[ANSWER:] Well, one of the things that we are cautioned about is boasting about the gifts of the spirit that we experience. There have been a lot of spiritual/divine encounters/miraculous encounters/vindicated blessings that I have either witnessed or participated in or I know about. And I say very, very little about them. 

One of the problems with significant signs is that when that is the focus—and not obedience and laboring to achieve what the Lord would have done—when the focus is upon signs, and we boast about ‘em, you attract sign-seekers, including the adulterers who lust after such things and run from sign-giver to sign-giver. Christ constantly told those to whom He performed some miraculous work, See that you tell no man, and they would go out, and they would brag about it, and they would shout about it—and then the net result of that was that a lot of followers were attracted who were not attracted to the work. A lot of people were excited to hear some new titillating thing, but they weren’t willing to roll up their sleeves and sacrifice. They were not willing to sell all that they had, give to the poor, and come, follow him, as he asked the rich, young man on the road that he was traveling toward Jerusalem, even though, had the rich, young man done that, we would probably all be talking about him today in a name and not in a category. He relegated himself to merely a category because he was unwilling to step out of that category, have his name known to God and to us by the sacrifice that he made in order to follow the Lord. 

The fact is, that however appealing you may believe the things of God to be from what you read in scripture, when you begin to live them, you realize every single one of them lived under a strain—a burden. Those words of Moses in early Exodus help illustrate it. Nephi’s lamentation about all the trouble that they had (and all the suffering that they did and what they had to endure) was so significant that he can’t even explain all the troubles that they passed through. Joseph Smith’s life was filled with compromise by his friends; treachery by those that should have stood by him; betrayal; loss after loss; economic circumstance that brought about trouble after trouble; advisers that told him if he would do this, that they would do that, who then failed to keep their obligation to him. 

So, there are signs. They do exist. I have witnessed many of them, but I find no value in talking about or appealing to the minds and hearts of those to whom signs are appealing. I would rather keep them and ponder them in my own heart to try to understand—and then to arrive at the point where it is possible, using the scriptures, to teach the truths, just as Nephi (who would not reveal what he’d encountered in a heavenly vision) used Isaiah, in order to testify of the things that had been revealed to him. That’s a good pattern. And so, I speak very little about some of the most important things, but I take them into account as I try to teach things that will bring us all to the labor of keeping the covenants of the Father.

[QUESTION:] Okay, so now I’m just gonna do something entertaining that reaches far and wide, and you can do with this as you see fit. Okay, who were the three wisemen who visited Jesus after He was born? Where did they come from?

[ANSWER:] Probably Magna. [Audience laughter.] I say that—I hope no one’s from Magna!—I say that because I use Magna in a lot of my personal humor. I don’t know—if I do this, someone’s gonna be sorely offended. But Magna’s a small town; it’s a mining town. And it’s suffered a lot because of mine tailings. And so, you know, there’s kind of a perception that if you live in Magna, you’re probably gonna have buck-teeth and three legs because your genetic makeup has been altered by the chemicals from the mine out there (that is now bigger than the mountain that it’s been carved in). 

So, I will occasionally use Magna in a self-deprecating way. Someone pays you a compliment, and you say, “Well, that’s the rough equivalent of being the homecoming queen at Magna.” [Audience laughter.] And I really, I mean, I’m saying this stuff, while I’m apologizing for saying it, but I have a perverse sense of humor in that way—and Magna suffers a lot, at my expense. 

So, the three wisemen…  

Okay, they didn’t come from Magna. There’s a lot of lore that got preserved that actually can be pieced together to tell a story. And I’m gonna tell one version of that story because I like it, and it appeals to me in ways that are evidence of God’s mercy and caring and love for us. So, here is that story, piecing together a diverse group of legends and tales:

Before Adam was cast out of the Garden of Eden (into the world in which death would enter, and Adam would be obligated to succumb to that death), there was an anointing oil prepared in Eden itself that was designed to be used in order to help the Descendant of Adam who would come to crush the head of the serpent—that, once He was anointed, would equip Him to come back from the grave and be resurrected. And that was entrusted into Adam’s care before he was cast out of the Garden, as something to be preserved and handed down until the time that the Messiah comes. And as circumstances would have it, that got passed from those that had the responsibility, down through the generations— until finally, Melchizedek turned it over to father Abraham, who, in turn, handed it down through his lineage. And subsequently, there was a line—entrusted not only with possession of the anointing oil that came from Eden but also knowledge about the signs that would be given when the moment came for the oil to be delivered. 

And so it was that the sign was given. They recognized and interpreted it correctly. They went to the place where it had been stored by their ancestors. They retrieved it, and then they traveled to find Him who was born the King of the Jews. And upon finding the family (with a sign that signified—from above, according to their understanding and interpretation of the signs—that this was the child, this was the family), they delivered the gifts, which were, in turn, used. 

But the oil for anointing was kept. And that oil was handed down, until finally, the moment came when the Savior intended to go up and to provoke His crucifixion. And preliminary to that moment, Mary (the mother) instructed Mary (the consort of Christ) in the manner by which this was to be done. And so, He was anointed—in preparation for His death and His burial and His rising again—with what had been set out and kept (originating in Eden), to be used in order to complete the process of qualifying Him to return again, to have strength in the loins and in the sinews, and the power to rise again from the dead and to lay hold upon all of the faculties of the immortal, physical body. 

And so, He was anointed—at the end—with the oil that had been entrusted, originally, to Adam and handed down with an obscure and small body of believers (who were dying out and who were older—and the last of their tradition, it seemed). But the Messiah came, and they discharged the obligation; and the blessing was able to be given, and the Savior was able to rise from the dead. And so, He opened the way, then, for the return from the grave of everyone who has faith on His name and accepts (on condition of repentance) the terms to have His atonement applied to us. 

Now, I know we’re a little bit early, but I’m tired of talking, and I’m really looking forward to the closing hymn, which I understand is going to be as good as the musical number in the interlude—which was absolutely wonderful. 

The post Keeping the Covenant Conference – Q&A appeared first on Restoration Archives Blog.

This talk was given on September 22, 2019 at the Keeping the Covenant Conference held at the College of Idaho, in Caldwell, Idaho.

Transcript

That was lovely. I contrast that with Bart Simpson sneaking in the In-A-Gadda-Da-Vida soundtrack for the church lady to play that resulted in near collapse.

I want to thank the organizers that have put this conference together and have spent the time and the effort and the resources to make all of this available. Unlike other groups of believers that associate together, we don’t own any buildings; we don’t have any facilities; no one gets paid to do any of the things that have to be done in order to put together a conference. And so, what we see and what we experience when we come to one of these conferences is the result of volunteer effort, volunteer sacrifices, voluntary contributions. All of the costs are borne by the folks that put a conference together.

And I want to thank all those that are involved in getting this event to take place. I also want to thank the organizers for inviting me to come and speak because those who organize a conference are entitled to ask who they will, and see who they can get to voluntarily contribute.

Beginning in 2013, I spoke for a year in what’s called the Mormon Corridor, giving a series of talks. I’ve since traveled to Los Angeles, Dallas, and Atlanta to present talks to Christians. All of that (in the talks to the Christians) were done with the aid of volunteer technical support. I’ve also had, with the aid of volunteer technical support, a website devoted to the Restoration, another devoted to the Christian Reformation—that website is now being turned into a site for general Christianity, with the help of volunteers. I’ve been able to produce, with a lot of help, a series of videos about historic Christianity, about the Reformation, and about the Restoration, also requiring a lot of voluntary technical assistance.

In just this last year:

• In January, I was in Twin Falls for a meeting with folks. I attended a South Carolina conference, and then I met with a delegation of remnant folks (I call them remnant folks because I don’t know what else to call it—people that believe as we do) who are undertaking an effort to try and approach the Jewish remnant.

• In February, I spoke at a meeting in Syracuse and attended appointments with several people that are doing and volunteering to do work.

• In March, I gave a talk in Centerville, and later that month I flew to Houston and met with a group of people in a fellowship there.

• In April, I spoke at a fireside in Independence, Missouri during the World Conference of the Community of Christ. The Community of Christ World Conference only occurs every four years, and I went back during their World Conference and spoke to a number of those that were interested in hearing something. Then I attended a conference and spoke in Colorado, and later that month, I flew out to Tennessee and attended a three-day conference in Tennessee involving Evangelicals.

• In May, I met with (and spoke with) a group, and then I traveled to Alabama to speak with a group of Christian folks about Christianity and about the Restoration.

• In June, there was a Restoration conference held in Boise, Idaho that brought together various factions that believe in the mission of Joseph Smith but have divided into separate groups, and I spoke at that Restoration conference. I also attended meetings with small groups in Utah during that month.

• In July, I spoke at a conference in Sandy, Utah that had been organized.

• Last month, in August, I went to Sandpoint, Idaho, and I visited with Rock and Connie Waterman. Rock intends to write again, particularly after his work slows down this winter, and he wanted me to give his regards to all of you.

• And I’m attending this conference this month.

• Next month there is a… Shawn McCraney (I think) is a former Mormon. He’s doing a podcast called Heart of the Matter that I’ve agreed, at Rock Waterman’s urging, to go ahead and participate in.

There are those who are working directly to try and reach a hand out to invite and present information to the remnant of the Lamanite/Nephite group, and there are those that are working on trying to complete several projects that will attempt to introduce the Restoration to Jewish communities and in Israel itself.

I’m doing what I can. All of that travel comes at a sacrifice. No one pays me to go anywhere or do anything; no one reimburses me for the cost of doing so, and very often, in order to be able to have the venue available, others have to contribute as well, in order to sacrifice their means to advance what’s going on.

An issue was recently raised about how one harmonizes when they are contributing —contributing to a temple fund or contributing to those who may be in need. And I thought that was a good point to start with because I assume since the issue came up that it’s an issue for more than one person. In the scriptures, we have little to guide us about conflicts, but we have lots to inform us about the issues that then leave it our responsibility to resolve the conflict.

There was an incident that occurred just before the Savior went in on the triumphant entry into Jerusalem, where he was greeted with people shouting, Hosanna, Hosanna, spreading out their cloaks or palm branches for Him to ride in upon the colt/the foal. That incident is covered in these words:

“Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair; and the house was filled with the odor of the ointment. Then says one of his disciples (Judas Iscariot, Simon’s son who should betray him), Why was not this ointment sold for three hundred pence and given to the poor? This he said, not that he cared for the poor, but because he was a thief, and had the money bag, and stole from what was put therein. Then said Jesus, Let her alone, for she has preserved this ointment until now, that she might anoint me in token of my burial. For the poor always you have with you, but me you have not always.”(John 7:9 RE)

(John 12:3)

So, here is an incident in which something in the form of an ordinance that is necessary to prepare the Savior for His burial, about which the scriptures don’t say enough, is taken care of at an extraordinary expense. It was an extravaganceto perform the ordinance, and the Savior, in response to the criticism about the apparent financial waste, says, “Don’t criticize her; this has been kept in place and prepared until now that she might anoint me in token of my burial.”  She and He both knew that this needed to be attended to, and it was; and it was essential and extravagant. When the issue of “What about the poor?” comes up, the Savior I don’t think was being dismissive; I think he was being rather lamenting about the condition. “The poor always you have with you, but me you have not always.” The time for taking care of what needed to be taken care of had a limited opportunity associated with it, and if it were not performed within that limited opportunity, then the time would come and the time would go and the event would not have occurred.

It’s very often the case with assignments or opportunities that are presented to mankind that the opportunity is extended and the time has to be taken advantage of, but if not, then the opportunity comes, and the opportunity goes. And in this case, the principle that I would say relates to what we are concerned with and the question that was asked to me is that when we’re given an opportunity, even though it may seem extravagant, if we don’t take or avail ourselves of that opportunity, it will come, and it will go, and that will be that. 

But you have to juxtapose that issue about the propriety of sacred things (even when they involve cost) being attended to, on the one hand, with another event involving the Savior, in which He told, in response to the query, “Who’s my neighbor?” this account:

“A certain man went down from Jerusalem to Jericho, and fell among thieves who stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance, there came down a certain priest that way, and when he saw him, he passed by on the other side of the way. And likewise a Levite, when he was at the place, came and looked upon him, and passed…on the other side of the way — for they desired in their hearts that it might not be known that they had seen him. But a certain Samaritan, as he journeyed, came where he was. And when he saw him, he had compassion on him, and went to him and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the next day, when he departed, he took money and gave to the host, and said unto him, Take care of him, and whatever you spend more, when I come again, I will repay you. Who now of these three do you think was neighbor unto him who fell among the thieves? [And the person who had posed the question to the Savior responded] …He who showed mercy on him. Then said Jesus unto him, Go and do likewise.” (Luke 8:8 RE)(Luke 10:30)

Those words, go and do likewise, echo down through the corridors of time into our own ears and remind us of the obligation not only to be neighborly to each other but to be neighborly to all mankind. See, when he was on the road from Jerusalem to Jericho and fell among thieves, that was not his fault. It was a well-traveled road and should have been safe. It’s two places at which sacred events had and would take place. He was on familiar, even sacred, terrain, and he fell into misfortune, through no fault of his own; others came and perpetrated it. So, what I take from that (as a principle for us) is that we ought not be judging those who fall into bad circumstances, nor should we be hesitant about putting them on our own beast to be transported, paying the innkeeper, binding up the wounds, doing everything we can. Not to say, How might I conserve resources in the process of giving aid?

Everything you do for the benefit of another, as a neighbor, is a good thing. Don’t question whether or not your contribution to help someone else is extravagant or could be better used (…or you could find a cheaper house to rent in which to house the injured man or, perhaps, a less demanding innkeeper to pay). Your contribution is good. It’s right, and your assistance helps those in need. When you give, give with gratitude, and then take no more thought about it. And if you choose to donate to the temple, take no more thought about it. Don’t go about always doubting and second guessing. No matter how you reconcile the conflict between the principle that “supporting and providing the means for ordinance work to take place is extravagant” or “there’s a way to help and give less”—how you divide up the resources and how you contribute, you decide how you resolve the conflict. Do what you think best, and don’t question yourself after you’ve done that. Be at peace. Christ’s example covers both, and there are conflicts—deliberately. The gospel is full of dilemmas that require us to act and to choose and to resolve limited means, limited time, limited strength, limited resources, and how you apportion them. But when you make the choice and you do the apportionment, be at peace.

I mention the temple funds, and I can give you the following information because I met with the people involved this last week. Not one cent of the temple funds have been spent, nor are there, at present, any plans to spend any of the funds until we have some direction from the Lord.

Every name and every amount that is contributed is being maintained. There are those who contribute… A handful of people have contributed in very small amounts who have chosen to remain anonymous. We know the date of the contribution, we know the amount of the contribution, but we don’t know the name for that. But for almost all the funds that have been contributed, the person who made the contribution is known. When the temple is completed, a complete accounting will be available for anyone to review. However, most of those who have donated, to this point, wish to remain anonymous; therefore, the accounting will only show the names of those who consent to having their names disclosed. And for the others, the donations that they made will be disclosed and the dates on which the contributions were made—but their names will be withheld. Also, all the costs associated with the building will be provided. But donors who wish to remain unnamed will have their identities withheld.

The path to Zion is so far beyond the reach of mankind that we know of only two successful times in scripture where heaven and earth united in Zion. One was at the time of Enoch; the other, the city of Melchizedek. In Eden, heaven and earth were united—but Eden fell. Following the visit of Christ to the Nephites, there were several hundred years of peace. But Christ’s visit was temporary, and they did not reunite with heaven as a people.

We face a challenge to become something very rare, godly—even holy. It’s perplexing how people were able to lay aside all envy, strife, ambition, selfishness, and enmity between one another—yet that is exactly what we are asked to do.

We cannot obtain land without purchasing it. We have revelations that command us:

“Behold, the land of Zion; I, the Lord, hold it in [mine] own hands. Nevertheless, I, the Lord, render unto Caesar the things which are Caesar’s. Wherefore, I, the Lord, will that you should purchase the lands, that you may have advantage of the world, that you may have claim on the world, that they may not be stirred up unto anger. For Satan puts it into their hearts to anger against you and to the shedding of blood. Wherefore, the land of Zion shall not be obtained but by purchase or by blood; otherwise, there is no inheritance for you. And if by purchase, behold, you are blessed, and if by blood, as you are forbidden to shed blood, lo, your enemies are upon you and you shall be scourged from city to city, and from synagogue to synagogue, and but few shall stand to receive an inheritance.” (T&C 50:7, emphasis added)(D&C 63:25-31)

The saints in Joseph Smith’s day failed. The Lord, speaking of that, said:

“Behold, I say unto you, were it not for the transgressions of my people, speaking concerning the church and not individuals, they might have been redeemed, even now. But behold, they have not learned to be obedient to the things which I require at their hands, but are full of all manner of evil, and do not impart of their substance, as becomes saints, to the poor and afflicted among them, and are not united according to the union required by the law of the Celestial Kingdom. And Zion cannot be built up unless it is by the principles of the law of the Celestial Kingdom, otherwise I cannot receive her unto myself. And my people must needs be chastened until they learn obedience, if it must needs be by the things which they suffer.” (T&C 107:1)(D&C 105:2)

This building up of Zion, according to the principles of the law of the Celestial Kingdom, does not initially involve the law of consecration. Joseph Smith ended that practice. He said, “…that the law of consecration could not be kept here and that it was the will of the Lord that we should desist from trying to keep it, and if persisted in, it would produce a perfect abortion, and that he assumed the whole responsibility of not keeping it until proposed by himself” (History of the Church, 4:93; cf. 105:34). And Joseph died, of course, without ever proposing again the keeping of that law, although there were subsequent attempts made which proved to be a perfect abortion.

Consecration will eventually follow, but like everything that is distant and above this fallen world, it is not a single step. It is a stepped-process and cannot be done in haste nor in a single instant. We have to grow, degree by degree, measure by measure, in order to attempt.

This is another revelation:

“Therefore, in consequence of the transgression of my people, it is expedient in me that my elders should wait for a little season for the redemption of Zion that they themselves may be prepared, and that my people may be taught more perfectly, and have experience, and know more perfectly concerning their duty and the things which I require at their hands. And this cannot be brought to pass until my elders are endowed with power from on high, for behold, I have prepared a great endowment and [the] blessing to be poured out upon them, inasmuch as they are faithful and continue in humility before me. Therefore, it is expedient in me that my elders should wait a little season for the redemption of Zion.” (T&C 107:3)(D&C 105:9)

It is clear, at least to me, that the temple is where the Lord intends for people to be taught more perfectly and have experience and know more perfectly concerning their duty and the things which He requires at our hands. He calls that an endowment with power. Knowledge is power, but to qualify to receive that endowment, we’re required to be like Abraham, who described himself in these words:

“Having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge…” (Abraham 1:1 RE)(Abraham 1:2)

All of those things go together. These are not disconnected thoughts. They are also not thoughts that are unrelated to “returning knowledge and understanding that reaches back into the creation itself, and before the creation,” and then goes forward to the end of this cycle of creation. So, he desired to possess: 

“…great knowledge…to be a greater follower of righteousness, and to possess a greater knowledge [those things go together], …to be a Father of many nations [he was situated at a time where that was necessarily one of the things that followed from obtaining what he sought after], a prince of peace, and desiring to receive instructionsand to keep the commandments of God [We tend to think that instructions and commandments from God can be burdensome. Abraham viewed it as an opportunity to gain greater knowledge, greater understanding, and therefore, with a better perspective and understanding of what God expected of us, to be a greater follower of righteousness, to fit into a pattern], “I became a rightful heir, a high priest, holding the right belonging to the Fathers. It was conferred upon me from the fathers: it came down from the fathers, from the beginning of time, yea, even from the beginning (or before the foundations of the earth) to the present time, even the right of the firstborn (or the first man — who is Adam — or [the] first Father) through the Fathers unto me.” (Abraham 1:1 RE)(Abraham 1:2-3)

This is what God has in mind for the Restoration to be completed. This is what God intended for us to inherit as our endowment, as our greater knowledge, and enabling us to be greater followers of righteousness.

Now, for purposes of the discussion today, I want to redefine the term “Mormon.” I thought it was going to be an orphaned term, but apparently, that has proven to be very problematic for another institution. But today, I want to redefine the term “Mormon” for purposes of my comments to mean those who accept the Book of Mormon as a covenant, so that they become those who are Mormons, of which I speak.

In this restoration process, there’s an obligation we have to reach out to Lamanites and to the remnant of the Jews and to seek to recover and reclaim them. We do not need to turn ourselves into Jews, nor do we need to turn Jews away from the things that they prize in order to have them accept the Restoration. But everyone needs to understand what the objectiveof the Restoration is, because it’s going to reach back into something that is altogether earlier and more complete than anything presently in the possession of Mormons or Jews or Lamanites. We need to have a greater understanding of God’s covenants with all of Israel.

The Torah is part of the Old Covenants. It is important for us to preserve and to understand the Torah. It testifies throughout of Christ. Studying the Torah has value, but that is not the objective of the Restoration. A religion much older is to be restored. The gospel, as it was taught to and understood by Adam and the Patriarchs (or the fathers that Malachi refers to), is the gospel that God wants and we seek to have restored. Turning the hearts of the children to the fathers is turning the hearts to the faith that they believed and practiced.

Joseph Smith taught this:

“Jehovah…continued to [Noah] 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 [of] the Priesthood under the directions and commandments of the Almighty, in any of the dispensations, shall all be had in the last [dispensation]. Therefore, all things had under the authority of the Priesthood at any former period shall be had again, bringing to pass the restoration spoken of by the mouth of all the holy prophets, then shall the sons of Levi offer an acceptable [offering] to the Lord. And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord…

It will be necessary here to make a few observations on the doctrine set forth in the above quotation, [and] it is generally supposed that [the] sacrifice was entirely done away when the great sacrifice [that is, the sacrifice of the Lord Jesus] was offered up, and that there will be no necessity for the ordinance of sacrifice in [the] future, but those who assert this are certainly not acquainted with the duties, privileges, and authority of the Priesthood or with the prophets…

 These sacrifices, as well as every ordinance belonging to the Priesthood will, when the temple of the Lord shall be built and the sons of Levi be purified, be fully restored and attended to: [in] all their powers, ramifications, and blessings. This ever did and will exist when the powers of the Melchizedek Priesthood are sufficiently manifest. Else, how can the restitution of all things spoken of by…the holy prophets be brought to pass?

It is not to be understood that the Law of Moses will be established again, with all its rites and variety of ceremonies. This has never been spoken of by the prophets, but those things which existed prior to Moses’ day, namely sacrifice, will be continued.” (T&C 140:16-18,20-22, emphasis added)(History of the Church 4:211-212)

The Old Covenants now explain how the law given through Moses was an altered and lesser law intended to prevent those under it from entering into God’s presence.

“Hew [thee] two other tablets of [stone], like unto the first… But it shall not be according to the first, for I will take away the Priesthood out of their midst. Therefore, my Holy Order and the ordinances thereof shall not go before them… But I will give unto them the law as at…first; but it shall be after the law of a carnal commandment, for I have sworn in my wrath that they shall not enter into my presence, into my rest, in the days of their pilgrimage.” (Exodus 18:5 RE, emphasis added)

The Book of Mormon clarifies that the Law of Moses was both temporary, incomplete, and intended to come to an end. Abinidi declared:

“And now ye have said that salvation cometh by the law of Moses. I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you that the time shall come when it shall no more be expedient to keep the law of Moses. And moreover, I say unto you that salvation doth not come by the law alone; and were it not for the atonement which God himself shall make for the sins and [the] iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses. And now I say unto you that it was expedient that there should be a law given [unto] the children of Israel, yea, even a very strict law. For they were a stiffnecked people, quick to do iniquity and slow to remember the Lord their God. Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him.” (Mosiah 8:1 RE, emphasis added)(Mosiah 13:27)

Paul explains essentially the same thing to the Galatians in his letter to them:

“Now to Abraham and his seed were the promises made. He says not, And to [the] seeds (as of many), but as of one: And to your seed — who is Christ. And this I say, that the covenant that was confirmed before [of] God in Christ, the law (which was four hundred thirty years after) cannot disannul, that it should make the promise of no effect. For if the inheritance is of the law, then no more of promise; but God gave it to Abraham by promise.

Wherefore…the law was added because of transgressions, until the seed should come to whom the promise was made in the law given to Moses, who was ordained by the hand of angels to be a mediator of this first covenant (the law). Now this mediator was not a mediator of the new covenant, but there is one mediator of the new covenant, who is Christ, as it is written in the law concerning the promises made to Abraham and his seed. Now Christ is the mediator of life, for this is the promise which God made unto Abraham.

Is the law then against the promises of God? God forbid. For if there had been a law given which could have given life, truly righteousness should have been by the law. But the scripture has consigned all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore, the law was our schoolmaster until Christ, that we might be justified by faith; but after faith has come, we are no longer under a schoolmaster.” (Galatians 1:9-11 RE, emphasis added)(Galatians 3:16-25)

We study the Torah to learn what the schoolmaster was instructing for generations about the Savior who would come. We don’t study it to practice it (although I see no harm if someone wants to engage in that, so long as they understand the ends of the law were fulfilled in Christ and that they are no longer under the schoolmaster—or at least under thatschoolmaster).”

The Lord declared in April of 1830:  “You cannot enter in at the strait gate by the law of Moses…” (JSH 18:8 RE)(D&C 22:2)

If the law of Moses were salvific, then we would still be under the obligation of following it—but we are not. We seek the Restoration of the first, original gospel, as Paul wrote also in Galatians: 

                   “And the scripture, foreseeing that God would justify the heathen through faith,

                  preached before the gospel unto Abraham, saying, In you shall all nations be

                 blessed.” 

                  (Galatians 1:7 RE, emphasis added)(Galatians 3:8)

That is the gospel we seek to have restored—not the one added 430 years later at the time of Moses but the one that existed at the time that it was preached unto Abraham. Abraham explains:

“But the records of the Fathers, even the Patriarchs, concerning the right of Priesthood, the Lord, my God, preserved in my own hands. Therefore, a knowledge of the beginning of the creation, and also of the planets and of the stars, as they were made known unto the Fathers, have I kept even unto this day, and I shall endeavor to write some of these things upon this record for the benefit of my posterity that shall come after me.” (Abraham 2:4 RE)(Abraham 1:31)

This is an English version of whatever it was that Abraham wrote, and we’re familiar with the word “planets,” in the present meaning of that sense. But the original word that got used (that is translated, now, as the word “planets”) was a word that meant “wandering stars.” So, at the beginning, knowledge of the beginning of the creation and knowledge about the wandering stars and the fixed stars were made known to Abraham. These are topics that belong squarely and comfortably within the gospel that was known to Abraham because all things testify of Christ. Abraham attempts to write some of them upon his record to give a clue of what it was that that original gospel included.

All volumes of scripture refer to the Restoration as having the effect of turning the hearts of the children to the Fathers, and the hearts of the Fathers to the children, which is not genealogical work. Genealogical work has a place in the grand scheme of things, but the Fathers to whom the hearts are to turn are the Fathers that were in possession of the original gospel in its completeness, the original patriarchs. Because they were entitled to come forth out of the grave (and did so at the time of the resurrection of Christ), they then assumed positions back in the heavens. Joseph Smith refers to turn[ing] the hearts of the children to [the] Fathers (T&C 98:3), as turning our hearts to the “Fathers in heaven.” 

Because the first general resurrection occurred at the time of Christ (and because the second installment of that general resurrection is going to occur at His second coming), none of your ancestors who died after the resurrection of Christ until this day are among those who are the Fathers in heaven. Rather, they are imprisoned in the spirit world, awaiting the opportunity to be resurrected at the Lord’s return (or some time following that). Turning the hearts of the children to the dead is not the objective of the promise that is made about the Restoration of the gospel having the effect of turning the hearts of the children to the Fathers. 

Is it your ambition to join your kindred dead? Well, you’re going to do that. Why is it not your ambition to join theFathers of whom Malachi spoke, who were the first fathers, who are the fathers now in heaven, having returned back in a resurrected and glorified form, to dwell in the heavens. Those are the ones about whom the promise is made. You’re one motorcycle accident away from your dead kindred. You’re one bout of some nasty, infectious disease from joining them. There’s no great accomplishment to be spoken of by dying and going into the world of the spirits. The promises are more glorious, but they are also about something far more ancient.

            “Behold, I will send you Elijah the prophet before the coming of the great and dreadful

             day of the Lord. And he shall seal the heart of the Fathers to the children and the heart 

            of the children to their Fathers, lest I come and smite the earth with a curse.” 

              (Malachi 1:12 RE). 

That is how the prophecy of Malachi is worded in the Old Covenants (in the scriptures that are being published now that include Joseph Smith’s interpretation or inspired rendering of the text). “He shall seal the heart of the Fathers to the children, and the heart of the children to the Fathers.” That’s not there in the typical rendering and not in the King James Version, because there it says, he will turn the hearts of the children to the fathers (see Malachi 4:6 LE).

This is referred to, also, in the New Covenants:

            “And he shall go before the Lord in the spirit and power of Elijah, to turn the hearts of 

            the fathers to the children, and the disobedient to the wisdom of the just, to make ready

            a people prepared for the Lord.” (Luke 1:3 RE) is how it’s rendered in Luke.

In 3 Nephi, the Lord quotes Malachi to have this information added to the record in possession of the Nephites. This is how the Lord rendered it: 

           “Behold, I will send you Elijah the prophet before the coming of the great and dreadful 

           day of the Lord, and he shall turn the heart of the fathers to the children and the heart

           of the children to their fathers, lest I come and smite the earth with a curse”

                (3 Nephi 11:5 RE).

In the Joseph Smith History, when he was visited by the angelic visitor Nephi, he quoted the prophecy in these words: 

             “And he shall plant in the hearts of the children the promises made to the fathers, and 

             the hearts of the children shall turn to their fathers; if it were not so, the whole earth 

             would be utterly wasted at his coming” (JSH 3:4 RE).

So, now we have (in various renderings of this) something that is referred to as “sealing hearts of Fathers to children and children to Fathers,” something that is called “turning the hearts,” and something that is called “promises made to the fathers.”

“Promises made to the fathers” are covenants that God made with them concerning the last days’ work, in which there would again be on the earth those who are connected to the Fathers in a way that avoids the earth becoming utterly wasted at His coming. This is something that has to be attended to through the restoration and construction of an authentic temple conforming to the pattern of heaven, in which these things can be attended to and the knowledge and understanding imputed, in order for people to comprehend what it means to be a “greater follower of righteousness.”

This was a revelation given in March 2015: “Hence, the great need to turn the hearts of the children to the fathers and the fathers to the children—and this too by covenant and sealing through the Holy Spirit of Promise” (Plural Marriage, Denver C. Snuffer, Jr. March 22, 2015). This is to restore us—as God restored Abraham— to the original religion.

Abraham came into this world uniquely different from the fathers that had gone before. There was an unbroken chain that continued from father to son and father to son, from the time of Adam, down through the generations until the time of Melchizedek. All of them were participants in an unbroken familial line. Abraham came into an apostate family in which his father worshipped—indeed made—dumb idols as the god to be worshipped. Therefore, Abraham is the first one that will join this line, who emerges from apostasy into possession of the original holy order. In that sense, Abraham is representative of all who would follow after, that seek after righteousness, in a world that is constantly overcome by apostasy.

Apostasy exists the instant that God ceases to talk, the instant that God ceases to restore, the instant that further light and knowledge by conversing with the Lord through the veil comes to an end. Abraham—because he came at a time of apostasy and because his father had turned to the worshipping of dumb idols—could not inherit that same standing as the first uninterrupted period, unless it were possible for that to be accomplished through adoption. Therefore, Abraham represents the revolutionary idea that one can emerge out of a state of apostasy back into (and be adopted into) the line that is in possession of the fullness of the gospel and to be one equal with them. Abraham represents an astonishing revolutionary moment in the history of God’s dealing with mankind, and he also represents the opportunity for redemption for others at remote times, in remote places, who dwell among people who are apostate. It represents hope for us. And so, when the hearts of the children are turned to the fathers, that hope is verified and confirmed primarilythrough God’s covenant with Abraham. Abraham inherited the promises that had been given to the first fathers, to be sure, but Abraham represents hope for us. He represents our opportunity to, likewise, obtain that same hope, which was given to Abraham 430 years before the law was added through Moses.

Now, at the time of the founding of Egypt, the original Pharaoh of Egypt was a righteous man who sought earnestly to imitate the order that began with the first fathers. The government of Egypt was an attempt to imitate Adam and imitate a family order that came down from the beginning. That founding occurred at a period that is referred to as Predynastic; and the Early Dynastic Period also is plagued with some lack of records, some destruction of material. The Old Kingdom really begins with the Fourth Dynasty, and it’s after the Eighth Dynasty that what is referred to in Egyptian history as the First Intermediate Period took place.

The First Intermediate Period represented a radical period of apostasy from what had gone on before. While there had been an effort to preserve the order that came down from the beginning in Egypt, the First Intermediate Period represented something very much akin to what would take place in the Jewish Kingdom at the time of the bickering and the fighting and the strife of the Deuteronomists, when the Southern Kingdom was taken captive into Babylon. And then a remnant of the Southern Kingdom returned back to rebuild the temple, at which point the religion had been remarkably revised and the content changed to reflect the kind of strife that was taking place just a few years before the “migration out” of Lehi and his family (that we read in the first chapters of the Book of Mormon—where the idea of the Messiah was trying to be suppressed, trying to be altered). One of the reasons why Zenos was dropped out of the record of the Old Testament is because it’s filled with Christological content that they intended to suppress.

Well, the kingdom of Egypt was going through something similar, and in the First Intermediate Period, they were forsaking things that had come down from the beginning. What is remarkable is that Abraham entered Egypt to teach the Pharaoh immediately following the First Intermediate Period. Now, the right that Pharaoh claimed was not his; indeed, when Abraham went into Egypt, Abraham entered possessing that right. (I don’t know that he claimed that in the presence of Pharaoh; that might have been fatal.) But he came to teach, and he came to restore, and he came to reinvigorate the understanding of the Egyptians concerning that first order that came down from the beginning. Therefore, when Abraham came, he came not merely as evidence that you can emerge from apostasy and inherit the rights that belong to the first fathers by adoption; he also came as a messenger and a restorer to provide such light and knowledge as those who were his contemporaries were willing to receive.

In many respects, you are now in possession of a great body of knowledge—much of it originally established through Joseph Smith, but neglected or misunderstood or misapplied or currently being opposed—that the people among whom you live would benefit by having that knowledge restored to them. 

The works of Abraham are not limited to taking a son out and attempting to sacrifice him. The works of Abraham include all of these things: 

• the seeking after righteousness; 
• the willingness, indeed, the desire to receive commandments and to obey instructions, so that he might become a greater follower of righteousness; 
• and then to go among those who were fallen and apostate (but who were attempting to mirror something they simply did not possess) and to bring to them news and light and truth and knowledge that could benefit them; so that what they were willing to receive, they could receive, but what they were not willing to receive did not need to be imposed upon them to their condemnation. 

We have a delicate balance that we’re trying to achieve.

I mentioned all of the folks to whom I have presently spent my time attempting to persuade to accept greater light and truth. It’s a daunting effort. I began among the people that should welcome the idea that the Restoration (which is, obviously, incomplete) can and should move forward; and that if the original failure provoked divine ire for three and four generations, that they had now passed and the time had arrived in which it’s possible to now move forward. I went on from there to the Christians, and we’re now making efforts (me, primarily, behind the scenes) to reach out to the Lamanites (the remnant of Lehi) and to the Jews (the remnant that still identifies themselves with Israel). Don’t spare your own effort in that regard—because only a handful are laboring to accomplish what needs to be accomplished to fulfill the covenant.

The Book of Mormon makes this subject a major theme of the Book of Mormon text. On the title page of the Book of Mormon, it says the purpose of Mormon’s work in this book: …which is to [show] unto the remnant of the house of Israel how great things the Lord hath done for their fathers, …that they may know the covenants of the Lord, that they are not cast off for ever. It’s the intent of the book to bring people to understand concerning the covenants that were made to the fathers. 

After Nephi finishes his testimony that Christ will visit all of scattered Israel, he then uses Isaiah to show Christ’s ministry and that He will visit Israel and keep His word that He gave. Then Nephi explains how God’s work will take place after Israel has been scattered among all the nations. He writes:

“After [they’ve] been nursed by the gentiles, and the Lord has lifted up his hand upon the gentiles, and set them up for a standard, and their children have been carried in their arms, and their daughters have been carried [on] their shoulders — behold, these things…which are spoken [of] are temporal, for thus is the covenants of the Lord with our fathers. [Then] the Lord God will proceed to do a marvelous work among the gentiles…unto the making known of the covenants of the Father of Heaven unto Abraham, saying, In thy seed shall all the kindreds of the earth be blessed.

And he goes on to say:

…they shall be brought out of obscurity and out of darkness.” (1 Nephi 7:3 RE, emphasis added)

That’s the whole purpose of the Restoration—to bring further light and knowledge.

Lehi gave a final blessing to his son Joseph, the younger twin of Jacob, born in the wilderness. In his blessing to his son Joseph, he refers to and commends Joseph to the example of their ancestor, Joseph of Egypt. He says:

“I am a descendant of Joseph who was carried captive into Egypt. And great were the covenants of the Lord which he made unto Joseph. Wherefore, Joseph truly saw our day. And he obtained a promise of the Lord that, out of the fruit of his loins, the Lord God would raise up a righteous branch unto the house of Israel, not the Messiah, but a branch which was to be broken off, nevertheless to be remembered in the covenants of the Lord, …bringing…them out of darkness unto light, yea, out of hidden darkness and out of captivity unto freedom.” (2 Nephi 2:2 RE)

Freedom, in the sense used by prophets, does not mean that you’re not captive by a corrupt culture and subject to a corrupt government. Freedom means that you have the ability to escape sin in your life because you know enough to understand the will of God, and you’re devoted, and you fulfill it. He goes on that— 

Father Joseph of Egypt testified:

A seer shall the Lord my God raise up, who shall be a choice seer unto the fruit of my loins. [And then he says,] …he [that choice seer, Joseph Smith,] shall do a work…which shall be of great worth unto them, even to the bringing of them to the knowledge of the covenants which I have made with thy fathers….I will make him great in mine eyes, for he shall do my work. (2 Nephi 2:3 RE)

In the grand scheme of things, Joseph Smith came here to do the work that God assigned to him to accomplish, and he did that against the resistance and opposition of people who were internal to his followers.

In the book A Man Without Doubt, I took the three longest things written by Joseph Smith, and in order to understand the heart of the man, I gave a brief historical context so that you could see the opposition or the failure or the trouble that produced the document that Joseph Smith wrote. Out of what should inspire bitterness and rancor, anger, frustration, and disappointment, what you get are three remarkably cheerful, upbeat, hopeful, encouraging, lovely documents that testify of truth. The hope that I had in writing A Man Without Doubt ([cough] excuse me) was to put people in possession of something Joseph wrote, so you could see the heart, you could see the mind of the man through his own words—but then you could understand him within a context that had extraordinary opposition.

Joseph Smith was, perhaps, least understood and least respected by the people who were closest to him because they tended, invariably, to assume that he was a man of like-passions with them. Joseph Smith was different than his contemporaries. In many respects, his contemporaries could not understand him because they made the wrong assumptions in contextualizing him. As a consequence, when Joseph was nearing the end of his life and speaking to the audience in Nauvoo (that would subsequently write the history), he said, “You don’t know me; you never knew me.” And yet, they would be the ones to compose the history, and then take over the legacy, and then figure out that the legacy that he left behind was susceptible of aggregating social and monetary and political power. And then what Joseph Smith founded became a great institution—which, incidentally, has preserved much of Joseph Smith’s teachings that are of value to us. 

I don’t begrudge them the accumulation of wealth and the satisfaction of self-interest. If they had not been able to monetize Mormonism, we might not have the Book of Mormon today. I’m grateful for all that they’ve done. (And there have always been among them sincere believers, devoted people who believe in and accept the work of Joseph and of the Book of Mormon and the revelations and teachings that came through him.) 

But they’ve never done enough. Almost immediately after the process began, they fell under condemnation because they failed not only to say but to do the things that had been revealed in the Book of Mormon and in the former commandments, which is why—as an act of collective repentance, as an act of the desire to repent and return—one of the very first things that has been accomplished is for a group of people to go out and do the research necessary to try and find, as close as we can, the original text of the Book of Mormon, together with such alterations as Joseph Smith had made or authorized or clearly intended to have take place.

Now, you may have all heard this story, but the original transcript of the Book of Mormon is one long sentence from beginning to end with no punctuation. That original manuscript was copied by hand, and then the copy was taken to E. B. Grandin, and E. B. Grandin put the Book of Mormon into print. The copy made from the original still exists in its entirety. The original was put into the cornerstone of the Nauvoo House, and the cornerstone leaked. We only have about 22% of the original manuscript, but we have 100% of the copy of the printer’s manuscript. Therefore, we can make a comparison between the two, and we know that (on average) mistakes were made throughout the copying. Then E. B. Grandin punctuated it; and E. B. Grandin’s punctuation reflects his understanding.

One of the first acts of repentance was to go back and to look at everything that is available, to try and sort through, and to get the Book of Mormon in as close a way to mirror what was intended to be handed to us as the text. Sadly, we knowthat the Book of Mormon that we have today—even though what we have put together (and the research effort) is the closest to anything that Joseph Smith endowed us with—it nevertheless, invariably, necessarily must contain mistakes. But as an act of penitence, we’ve gone as far as we can. We’ve done the same thing with the revelations that came through Joseph Smith, and we did the same thing with the Joseph Smith translation of the Bible, which is his inspired revision of the Bible. The scriptures are not perfect, but they were presented to the Lord as our best (though inadequate) effort, and they were accepted by the Lord. And He said that they were adequate for His purpose. Therefore, we have the confidence that for the work that we are to perform in the process of completing the Restoration and getting us in a position to emerge from under the condemnation for failing not only to say but to do, we have the confidence that we can now rely upon something that the Lord has identified and clarified is sufficient or adequate, in order for the tasks that we’ve been handed to be accomplished. Or in other words, while they may not be perfect, they are enough for God to labor with us to continue the Restoration. Therefore, our act of collective repentance to return again has pleased the Lord enough that He’s given us acceptance and extended to us the opportunity to enter into a covenant.

Jacob (Nephi’s brother) delivered a sermon that Nephi records in his second book. In his second book, after Jacob had read from Isaiah to teach his brethren that were interested in learning about things, he then elaborates or explains the prophecy given by Isaiah:

           “And now my beloved brethren, I have read these things that ye might know concerning 

            the covenants of the Lord, that he has covenanted with all the house of Israel”

              (2 Nephi 6:1 RE). 

That’s important—because “all the house of Israel” is greater than those that they left behind at Jerusalem. “All the house of Israel” is greater even than the Nephites plus those left at Jerusalem. The Ten Tribes had left the Northern Kingdom. They had migrated away years before Lehi left Jerusalem. Therefore, “all the house of Israel” (which includes those scattered on the isles of the sea, as the Nephites were) were remembered, and Jacob wants his brethren to understand that God’s plan is all-inclusive, wherever they are, in whatever scattered condition. Even if they’ve altogether lost their identity as members of the house of Israel, yet they are remembered in the covenants of the Lord.

…[he’s] spoken unto the Jews by the mouth of his holy [prophet], even from the beginning, down from generation to generation, until the time cometh that they shall be restored to the true church and fold of God, when they shall be gathered home [into] the lands of their inheritance [lands—plural, not singular] and shall be established in alltheir lands of promise. (ibid)

What Jacob is teaching to his brethren is that there are those who have received (who belong to the house of Israel) covenants that have handed to them—by covenant—lands, plural. This land has people upon it today who have entered into a covenant (with the Lord today) that has made this land a place of their inheritance. The descendants of the Lamanites likewise descend from fathers with whom a covenant was made that they inherit this land. The Jews in Israel have a promise given them; that land is theirs by divine decree—God gave it to them; it is their land. And there are otherbroken branches from the house of Israel living on lands (their descendants today) that they possess by right.

Jacob continued his sermon over a second day; and in the sermon the second day, this is the second part of Jacob’s teaching concerning the covenants:

Wherefore, for this cause, that my covenants may be fulfilled which I have made unto the children of men, that I will do unto them while they are in the flesh, I must needs destroy the secret works of darkness, and of murders, and of abominations. Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish; for they are they who are the whore of all the earth. For they who are not for me are against me, saith our God. For I will fulfill my promises which I have made unto the children of men that I will do unto them while they are in the flesh. (2 Nephi 7:3 RE, emphasis added)

This isn’t some dreamy, distant, other-worldly event. He says He is going to establish, in the flesh, a people that will become Zion; and He will defend those people who are His Zion.

As Nephi closes his record, he explains plainly what he wants us (the Gentiles) to understand from his record:

Woe…unto him that shall say, We have received the word of God, and we need no more of the word of God, for we have enough. …unto him that receiveth I will give more; and from them [which] say, We have enough — shall be taken away even that which they have.

…I will be merciful unto them, saith the Lord God, if they will repent and come unto me…

There shall be many at that day when I shall proceed to do a marvelous work among them, that I…remember my covenants which I have made unto the children of men, that I may…remember the promises which I have made unto thee, Nephi, and also unto thy father, that…shall say, A bible, a bible, [we’ve] got a bible, …there cannot be any more bible. But thus saith the Lord…O fools, [that] shall have a bible…

O ye gentiles, have ye remembered the Jews, mine ancient covenant people? Nay, but [you’ve] cursed them, [you’ve] hated them, and have not sought to recover them… 

Thou fool that shall say, A bible, [we’ve] got a bible and we need no more bible. Have ye obtained a bible, save it were by the Jews? Know ye not that there are more nations than one? …I, the Lord your God, have created all men, and…I remember those [that] are upon the isles of the sea? …I rule in the heavens above and [I rule] in the earth beneath…Wherefore murmur ye because…ye shall receive more of my word? (2 Nephi 12:6-9 RE)

That was the very objective that Abraham sought: to get more of God’s word. He wanted to know more; he wanted to receive commandments; he wanted to receive instructions.

Because that I have spoken one word, ye need not suppose that I cannot speak another…

The Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews, and the Nephites and the Jews shall have the words of the lost tribes of Israel, and the lost tribes of Israel shall have the words of the Nephites and the Jews. …My people which are of the house of Israel shall be gathered home [into] the lands of their [possession], and my word also shall be gathered in one. …I am God, and…I covenanted with Abraham that I would remember his seed for ever (2 Nephi 12:10 RE, emphasis added)—

That includes those portions of the family of Abraham that migrated out of the view of the scriptures we presently possess, so that when they drop out of the Biblical narrative (or they drop out of the Book of Mormon narrative), God was still with them; He was still doing with them; He was still leading them and teaching them; and ultimately, He visited them. All of them kept records. Those are all to be restored.

Ye need not suppose that the gentiles are utterly destroyed. For behold, I say unto you, as many of the gentiles as will repent are the covenant people of the Lord… For the Lord covenanteth with none save it be with them that repent and believe in his Son, who is the Holy One of Israel. (2 Nephi 12:11 RE)

Therefore, the covenant people of the Lord (according to the Book or Mormon) who will inherit the promises of Abraham necessarily include those gentiles who are willing to covenant with Him to allow Him to labor through them to restore things that will bring the remainder of the house of Israel back to the knowledge of their God.

Mormon interrupts his narrative summary of events by an observation he makes about the work of the Lord (inserted into his account just prior to the final round of apostasy, violence, and the great tempest that destroyed the wicked—and then Christ’s visit to the other sheep that are covered in the Book of Mormon). This is Mormon’s insertion into the record:

Surely shall he again bring a remnant of the seed of Joseph to the knowledge of the Lord their God. And as surely as the Lord liveth [he will] gather in from the four quarters of the earth all the remnant of the seed of Jacob…. He hath covenanted with all the house of Jacob, even so shall the covenant wherewith he hath covenanted with the house of Jacob be fulfilled, in his own due time, unto the restoring all the house of Jacob unto the knowledge of the covenant [which] he hath covenanted with them…. Then shall they know their Redeemer, who is Jesus Christ, the Son of God…. (3 Nephi 2:18 RE)

In Christ’s teachings to the Nephites (after He had been resurrected, appeared to them, had them come and be in contact and witness of His death and resurrection), He delivered to them the Sermon on the Mount in a slightly different form, the Sermon at Bountiful. And after He had taught that sermon, He commanded that they write down and preserve these teachings that He’s going to give: 

(Hmm… someone wrote in the margin of my book. It looks like my handwriting, so I wanted to read that.)

…the remnant of their seed, who [should] be scattered forth upon the face of the earth because of their unbelief, may be brought in… (3 Nephi 7:4 RE)—

Okay, He’s now talking to the Nephite believers about the descendants of the Nephite believers, and He’s telling them, “You have to write this down.” And He tells them what they’re to write down is that eventually their descendants are gonna be scattered upon the face of the earth because of their unbelief, but those descendants may be brought in. The note I wrote in the margin is that even the Lamanite remnant, who are the target of the covenant, have to be reclaimed, have to be brought in, have to know of their inheritance in order to take advantage of it. If they’re not brought in, then they still suffer under the plague of unbelief.

…because of their unbelief, may be brought in, or may be brought to a knowledge of me…I [will] gather them in…I [will] fulfill the covenant which the Father hath made unto all the people of the house of Israel…. In the latter day shall the truth come unto the gentiles, that the fullness of these things shall be made known unto them. (Ibid.)

In other words, He’s promising to the Nephites… Their descendants are going to fall away, but He promises their descendants will be gathered back in. In order to bring the descendants back in, He’s promising them that the Gentiles shall receive this knowledge—the truth shall come unto the knowledge,

…that the fullness of these things shall be made known unto them… I will remember my covenant unto you, O house of Israel, and ye shall come unto the knowledge of the fullness of my gospel. But if the gentiles will repent and return unto me, saith the Father, behold, they shall be numbered among my people, O house of Israel. (3 Nephi 7:4-5 RE)

When the Gentiles repent and they return, then they’re numbered back—just like the descendants of the Nephites when they’re awakened and repent and are taught the truth and return unto God. All become one house, one fold, one people.

Then, after Christ had introduced the sacrament and had commanded that Isaiah’s words be searched because they tell of fulfilling of God’s covenant, Christ then teaches:

This people will I establish in this land unto the fulfilling of the covenant which I made with your father Jacob, and it shall be a New Jerusalem. And the Powers of Heaven shall be in the midst of this people, yea, even I will be in the midst of you. (3 Nephi 9:8 RE)

Christ is reiterating to this group, in this setting, promises directly to them that He had previously given to Enoch about what would happen in the last days. When He told Enoch about it, He said that there would come a point at which righteousness and truth would spring forth; it would be upon the earth; there would be a tabernacle or a temple there; and that He, along with Enoch’s people, would return and fall upon and kiss the necks of those who gathered there. This is the same prophecy that was given to Enoch (one of those first Fathers in that first direct descent)—this is a covenant that Christ is reiterating, but it goes back to the first Fathers. Indeed, if we had a full restoration of all that had been given, we would know that the gospel in its fullness was understood far better by the first generations, or the original Fathers, than it is understood by us today. He says to the people gathered there (this is Christ, same talk):

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…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. (Ibid.)

In genealogical research, what you find is that if you start with yourself and you go backwards generations for about 500 years, your genealogy chart expands and expands and expands. And at about the 500-year-mark, it begins to contract and contract and contract, so that the genetic spread of the blood of Abraham throughout the world is so far and so wide that you practically can’t find people anywhere on the earth that don’t have some of the blood of Abraham, to whom He said, “all the kindreds of the earth will be blessed in thy seed.”

If they shall harden their hearts against me, I will return their iniquities upon their own heads, saith the Father. And I will remember the covenant which I have made with my people, and I have covenanted with them that I would gather them together in mine own due time, that I would give unto them again the land of their fathers for their inheritance. (Ibid.)

So, it should begin to emerge into your view that physical descendancy is one thing to open up an opportunity—but covenanting, remembering, repenting, returning, accepting what God has to offer is the component in the last days that distinguishes whether or not they are redeemed, whether or not they are to be gathered, whether or not they are to be recognized in the own due time of the Lord as His, to be protected and to be preserved against the harvest. It’s not enough merely to have genealogical connection back to some remnant of Father Abraham. 

I can trace my genealogy back to Jewish ancestry, to Native American ancestry. That doesn’t mean a thing if I don’t repent and return. I remain on the outside. I remain a Gentile. I remain a disbeliever unworthy to be gathered. I suspect everyone in this room has a direct genealogical connection, probably, not only to Abraham but also Joseph—and perhaps eleven out of the twelve tribes of Israel. It’s just the way that descendancy works.

Christ continues:

Then shall this covenant which the Father hath covenanted with his people be fulfilled; …then shall Jerusalem be inhabited again with my people, and it shall be the land of their inheritance….

When these things which I declare unto you — and which I shall declare unto you hereafter of myself and by the power of the holy ghost…shall be made known unto the gentiles, that they may know concerning this people who are a remnant of the house of Jacob…it shall be a sign unto them that they may know that the work of the Father hath already commenced unto the fulfilling of the covenant which he hath made unto the people who are of the house of Israel.  …The gentiles, if they will not harden their hearts, that they may repent, and come unto me, and be baptized in my name, and know of the true points of my doctrine, that they may be numbered among my people, O house of Israel… (3 Nephi 9:10-11 RE)—

…means that it was always the design that the Gentiles should also be gathered in—or that what is, in all likelihood, an unsavory, bitter-fruit-producing branch of the original tree should be taken and gathered back to the original root and gather nourishment from that original root, that they may come in and be numbered among the house of Israel. It’s always been the intention of the Lord to restore the Gentiles and to make them the means through which the last days’ work would become accomplished.

As Mormon completed the record of Christ’s visit to the Nephites, he provided this description of the Book of Mormon’s purpose:

When the Lord shall see fit in his wisdom that these sayings shall come unto the gentiles according to his word, then ye may know that the covenant which the Father hath made with the children of Israel concerning their restoration to the lands of their inheritance is already beginning to be fulfilled. And ye may know that the words of the Lord which have been spoken by the holy prophets shall all be fulfilled…. The Lord will remember his covenant which he hath made unto his people of the house of Israel. (3 Nephi 13:7 RE, emphasis added)

And as Moroni concluded the record, he inserted some final words of instruction for the people who would receive the Book of Mormon in the last days. These words were taught to him by his father. He says:

Hath miracles ceased? …I say unto you, nay; neither have angels ceased to minister unto the children of men. For…they are subject unto him, to minister according to the word of his command, [showing] themselves unto them of strong faith and a firm mind in every form of godliness. And the office of their ministry is to call men unto repentance, and to fulfill and to do the work of the covenants of the Father which he hath made unto the children of men, …declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him; and by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ, that the holy ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father the covenants which he hath made unto the children of men. (Moroni 7:6 RE, emphasis added)

There are numerous other passages in the Book of Mormon that speak to the same thing. The Book of Mormon is a forerunner—a harbinger—that was intended to say to the people who receive it: There are covenants that go back to the very beginning, to the original Fathers. Those covenants got renewed/they got restored/they got continued in the form of Abraham (who received all that had been there originally) coming out of apostasy and being adopted back into that line of Patriarchs. That original covenant material provoked the creation of the Book of Mormon, and it is one of the major testimonies that is given to us by the Book of Mormon about the work that God intends to do in the last days. You can believe in the Bible; you can accept Jesus as your Savior; you can be (in the words of the Evangelical community) “born again.” You can be (in the words of Latter-day Saints) someone whose calling and election is made sure. But the work of God, at this point, is not about, merely, individual salvation; it is the work of fulfilling the covenants that were made with the Fathers. It is the work of restoring again that original gospel (of which the law given to Moses pointed forward to but did not comprehend).

We tend to view priesthood in institutional ways. And it’s hard to be terribly critical of misunderstandings because, quite frankly, priestly authority (following the success of the Petrine branch of original Christianity and its triumph, with emphasis on authority and priesthood and keys) predisposed the entire Christian world. Even the Christian world, after the Protestant Reformation, succeeded in finally breaking off areas in which a different form of protest Christianity could be practiced that was not subservient to the Roman “See” and papal decree. They still had this misapprehension about priesthood. So, when Joseph Smith began to talk about priesthood and to begin the process of restoring it, he gave a new kind of vocabulary, but possession of a vocabulary does not mean possession of the thing.

When Abraham talks about becoming a rightful heir and becoming a high priest, it would be best if you threw out everything that you have heard or learned or understood about the concept of priesthood. Priesthood includes the prerogative, the right, the obligation, or the duty to go out and perform ordinances that are effective, that God will recognize to be sure—and that’s part of it, and it’s a true principle. 

However, priesthood in the original sense was something far more vast. It included an understanding of things that relate back all the way to the beginning—or before the world was—and goes forward through all periods of time until the end. It includes a basis of knowledge. So, when you read Abraham’s description of what it was he looked for, and he mentions priesthood, you have to merge that into the entirety of what he’s talking about: knowledge, understanding, commandments, instructions; having the capacity to see things in their correctly-ordered fashion, similarly to how God originally intended that it be ordered—so that you are no longer out-of-sync with this creation and doing your best to “reign with blood and horror” by subduing nature with the iron plow and gunpowder and lead—but instead you find yourself situated in a place that Eden itself can be renewed, and harmony can be achieved between man and the earth.

The Book of Mormon is talking about something vast, but it continually points back to Abraham. And I do not care what arguments can be made (or what a pitiful effort has been put together) to defend the Book of Abraham that Joseph Smith provided us. It was essential to the Restoration that the book of Abraham be given to us, because without it, we would not understand a great deal about the Restoration and what the final objective of the Restoration was to achieve.

If you’re going to please God, you don’t please Him by having your “born again” experience (or having your “calling and election made sure” experience) if the result of that is to make you proud, conceited, self-assured, and arrogant, and to disconnect you from the restoration process that was begun through Joseph Smith and has yet a greater work to be done than was achieved at the time of Joseph Smith. Go off and be saved, but you will not fulfill the work of the covenants that God intends to achieve. He has committed himself to that end.

Those who will labor alongside Him—whether they be Gentile or Lamanite or Jew, it does not matter—if they will repent and accept the process of the Restoration, as it began through Joseph Smith, not only to say it correctly but to do what it tells us needs to be done, then you will be numbered among those people that God has covenanted to gather against the coming harvest. 

But if you want to be the lone guru, whose commentaries fill pages of blogging and hours of pontification, but you’re going to labor at odds, I read you the warning: All that fight against Zion are going to perish. So, you can shout your hallelujahs in the spirit world, and you can proclaim your calling and election guarantees you something, but quite frankly, practically everyone’s calling and election can be made sure. You get to continue progress. You get to continue to repent. God’s not gonna terminate you at the end of this cycle of creation but you’re gonna be allowed to go on—and upward, if you’ll continue to repent. 

You will always be free to choose, but the work of the covenants that the Book of Mormon foretell are to be accomplished through the reclaiming (by repentance and returning to Him) of Gentiles that will, ultimately, reach out to (and include) restoring the Lamanites/ restoring the Jews to a knowledge of the works of the Father, that—that—is what is on the mind of God today. That is the purpose of the covenant that was given unto us in Boise, just a few years ago—two years ago. That is what fulfilling the covenant ultimately requires that we labor to achieve.

That effort began in earnest with the reclaiming of the scriptures and the presenting of those to the Lord for His acceptance—and the marvelous news that God accepted them as adequate for His purpose for us—and the commitment that He would labor with us to go forward.

Anyone can join the party. Anyone can come into this work. Anyone can remain a Catholic or a Presbyterian, a Catholic or a Latter-day Saint. It doesn’t matter. Those things are more like civic clubs. I don’t care if you’re a Rotarian or a Kiwanis Club member—means about the same thing as belonging to any of those organizations. Associate with whoever you like to associate with, but you must accept baptism. You must accept the Book of Mormon. It is a covenant. The covenant must be accepted, and you must help labor alongside those who seek to return Zion.

Now, just a couple of short comments. 

(Wow, I took more time than I thought I was gonna take. I know they gave you a schedule, but whatever I’m gonna cover, I’m gonna cover—and then we’ll sing or whatever comes next.)

In September 2014… I want to remind you of something. This was the talk given down in Phoenix, September 14, 2014:

Last general conference the entire First Presidency, the 12, the 70, and all other general authorities and [their] auxiliaries, voted to sustain those who abused their authority in casting me out of the church. At that moment, the Lord ended all claims of the Church of Jesus Christ of Latter-day Saints, to claim it is led by the priesthood [meaning the leaders who exercise control, compulsion, and dominion, and not the powerless who had no part in the affair]. They have not practiced what He requires. The Lord has brought about His purposes. This has been [done] in His heart all along. He has chosen to use small means to accomplish it, but He always uses the smallest of means to fulfill His purposes. (40 Years in Mormonism, Talk 10, “Preserving the Restoration,” page 8 of the paper)

If you will take a moment to consider the path that has been taken by that church’s leaders since April of 2014, you can see how (in only five years) they have shown, by their decisions, the lack of heavenly guidance. Their trajectory will continue to arc downward. If you doubted my declaration in Phoenix in September 2014, then do not doubt the course taken by those church leaders since then.

Then I gave some closing remarks in the September 3, 2017 conference that I want to read to you:

Those who have entered faithfully into the covenant this day are going to notice some things. The spirit of God is withdrawing from the world. Men are increasingly more angry without good cause. The hearts of men are waxing cold. There is increasing anger and resentment of gentiles. In political terms, it’s rejection of white privilege.

Language of scripture gives a description of the events now underway and calls it the end of the times of the gentiles. This process, with the spirit withdrawing, will end on this continent as it did with two prior civilizations in fratricidal and genocidal warfare. For the rest of the world, it will be as in the days of Noah in which, as that light becomes eclipsed, the coldness of men’s hearts is going to result in a constant scene of violence and bloodshed. The wicked will destroy the wicked.

The covenant, if it is kept, will prevent you from losing light and warmth of heart as the spirit now steadily recedes from the world. The time will come when you will be astonished at the gulf between the light and truth you will comprehend and the darkness of mind of the world. (Closing Remarks, Covenant of Christ Conference, 3 September 2017, pg. 1)

And I ended by saying:

May God bless you and send to each of you a growing light and warmth. As the spirit withdraws from the world may it continually shine un-eclipsed on each of you to enlighten your minds and warm your hearts. (Ibid, pg. 2)

In the Answer that we received, there was an explanation given to us. It says:

In your language you use the name Lucifer for an angel who was in authority before God, who rebelled, fought against the work of the Father and was cast down to the earth. His name means holder of light, or light bearer, for he had gathered light by his heed and diligence before he rebelled. He has become a vessel containing only wrath and seeks to destroy all who will hearken to him. He is now enslaved to his own hatred.

Satan is a title, and means accuser, opponent and adversary; hence once he fell, Lucifer became, or in other words was called, Satan, because he accuses others and opposes the Father.

…there are those who have been Satan, accusing one another, wounding hearts and causing jarring, contention, and strife by their accusations. Rather than loving one another, even among you who desire a good thing, some have dealt unkindly as if they were opponents, accusers and adversaries. In this they were wrong.

You have sought to recover the scriptures because you hope to obtain the covenant for my protective hand to be over you, but you cannot be Satan and be mine. (T&C 157:7-10)

I read those excerpts from the talk in Phoenix and from the Covenant Conference in Boise to remind you about what was described in both of those events. There is a process that is underway. People are increasingly accusing, opposing, and fighting with one another without good cause. It is as if they are submitting themselves to listen to obey the spirit of Satan (or the spirit of strife, envy, jarring, accusing). That course is not going to change. I hope it may plateau for a season. There are things we have to do, and we need something other than chaos and warfare, in order to accomplish the things that we need to achieve. But I believe when the command is given, that we’re going to have to act with alacrity if we are going to be able to fulfill the covenants and the obligations that have been promised by God and handed to us to do. 

But don’t expect the world to get better, and don’t expect organized religions to get better. But hopefully, there will be more and more who come to take refuge among a band of believers who have no hierarchy, office, position, who have only ourselves to fellowship with informally, gathering at one another’s homes, renting (on occasion) facilities like these to meet in larger groups.

I intend to continue my efforts among all of those people that I have been working with up to this point. I will continue that labor for so long as I am allowed to participate in any of this. But each of us, similarly, have the same kind of obligation to spread the truth and the knowledge and the scriptures (that we now have) that more accurately recover. We have to go back to what was given to us through Joseph Smith as the foundation, in order to qualify to be able to move forward.

The new scriptures are a vital part of the Restoration process. And I want to thank all of those who participated in that recovery effort—because it was not easy and it wasn’t just one or two people. There was a great number of people, ultimately, who were necessary, in order to get the work accomplished. But as the Lord labored with the group and opened doors, there literally were computer programs that were essential to the collaborative process that were not available. There were resource materials that were essential to the collaborative process that came out, either online or in print, just in time to be available so that the work could be accomplished. The timing, the serendipitous occurrence that coincided with the scripture effort was remarkable. And all that were involved realized that this was not a work that could have been done ten years ago, let alone attempted last century. This is a work that only could be done at the time that it took place because the doors opened and materials became available.

So with that, there is a musical number and then an intermission. And so, we can shout, Hallelujah, indeed! And then, I’m supposed to come back here and answer questions. Someone handed me a bag of questions. I’ll come back; I’ll be back at twelve. The musical number is next—if they want to come up. You know, why don’t we resume at ten to twelve. Is everyone okay with that? Let’s do that. Let’s do that.

The post The Book of Mormon Holds the Covenant Pattern for the Full Restoration appeared first on Restoration Archives Blog.

The following talk by Stephanie Snuffer was given at a conference held in Sandy, Utah on July 14, 2019.

Transcript

I wanna thank those that organize this and every other conference—put on by volunteers; facilities are rented by them, at their expense, so that we can come and participate. I don’t know how much work or preparation went into this, but 17 days is not inconsequential in terms of the effort that has been required by everyone that has worked on this. Part of what we believe is to sacrifice, as part of the religion and that—and that putting on a conference requires that, and it requires a lot of hands to make it work.

Is—is that better? Okay, I lowered my voice when I said, “Is that better?” [Audience laughter.] I would rather be out in the hallway screaming like we heard a little— better go— Okay, can you hear me? 

Okay, now that we’ve got that all figured out, since my wife and I are one, the first part of this talk is gonna be given by her—assuming that she’ll actually get up and do this. All—all of the best marriages are fiery, and the idea that you—you somehow failed because you had an argument—what was it? Day four of the marriage? We have this running joke—we keep score. What am I? 12,727 argument wins—and she has four, or was it five? [Audience laughter.] Which—which is a reflection of her charity and generosity. And oh, you just said get the—get the sheep hook out. 

She’s gonna talk. 

STEPHANIE: Okay, now you have to re-do all this nasty whatever. 

Okay, I’ve detected a theme. Jennifer, thank you; Tyler, thank you; and some of the others that I’ve heard—like a genuine legitimate theme, and I think I’ll stick with it, okay? And the good news is, as far as I can tell, there will only be one repeat set of scriptures from my talk to Jennifer’s talk. So—

I’ve noticed that there are Ten Commandments—ten (oh, someone needs to give me some water, by the way), not 15, not a hundred, and not a thousand, but ten. And that doesn’t seem like a lot to save the entirety of mankind, right? I mean, when I was leaving lists for babysitters, I left more than ten commandments. [Audience laughter.] It takes more than a list of ten things to take care of our dogs when we leave town. So, I find it interesting that there are only ten. But I’m gonna focus on two—the first two. 

So, in Mark chapter five, verses 44 and 43 [45] (and you have to excuse me; I have had a terrible cold, and so forgive whatever comes out): 

And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment…? And Jesus answered him, The first of all the commandments is: Listen, and hear, O Israel, the Lord our God is one Lord. And you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. This is the first commandment. And the second is like [unto] this: You shall love your neighbor as yourself. There is no other commandment greater than these. And the scribe said unto Him, Well, Master, you have said the truth; for there is one God, and there is none other but him. And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices. (Mark 5:44-45 RE, emphasis added)

So, the question is, What is this thing about loving yourself, k? I’m not sure, but let’s take a look at it. So, I’m wondering if God gives love your neighbor as yourself as the second great commandment because he thinks we’re all ego-maniacal narcissists, and the only possible way we’re able to love other people is if we love them as much as we love ourselves?  Yep—no, I don’t think so, because there are plenty of examples of people who are literally selfless people and who give up their lives and everything they have for other people. So, that can’t be it.

So let’s start with Romans 65: 

Therefore, owe no man anything but to love one another, for he that loves another has fulfilled the law for this: You shall not commit adultery, You shall not kill, You shall not steal, You shall not bear false witness, You shall not covet; and if there is any other commandment, it is briefly comprehended in this saying —  namely, You shall love your neighbor as yourself (love works no ill to his neighbor; therefore, love is the fulfilling of the law), and that, knowing the time — that now [it] is high time to awake out of sleep, for now is our salvation nearer than when we believed. (Romans 1:65 RE)

Did you all catch that? If there is any other commandment, it is briefly comprehended in the command to love your neighbor as yourself. If you love God and your neighbor, the other eight commandments take care of themselves—because people who love each other work no ill to their neighbor. Therefore, love is the fulfilling of the law, and our salvation is nearer than when we believed. So, it is—quite literally—time to wake up. 

Galatians 1:19: 

I wish they were even cut off who trouble you; for, brethren, you have been called unto liberty. Only use not liberty for an opportunity to the flesh, but by love serve one another; for all the law is fulfilled in one word, even this: You shall love your neighbor as yourself. But if you bite and devour one another, take heed that you be not consumed one of another. (Galatians 1:19 RE)

So, here are a few interesting commentaries on that “bite and devour” thing. In the Weymouth New Testament, it says, But if you are perpetually snarling and snapping at one another, beware lest you are destroyed by one another (Galatians 5:15 WNT). The Contemporary English Version says, But if you keep attacking each other like wild animals, you had better watch out or you will destroy yourselves (Galatians 5:15 CEV). Okay? God’s Word Translation says, But if you criticize and attack each other, be careful that you don’t destroy each other (Galatians 5:15 GWT). 

So, how do these words apply to you? And me? Because they do—that’s why they’re part of the scriptures. I just described us; that is us. So, let’s ask it again: What’s up with loving our neighbors as ourselves?

So, Luke 8:7 says: And he answering said, You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself…. But he [the man asking the question], willing to justify himself, said unto Jesus, And who is my neighbor? (Luke 8:7 RE) 

Well, we’re not gonna do that, are we? We’re not gonna try and justify who our neighbor is. Okay? So, who are our neighbors, and what does it mean to love them?

In this context, I can tell you what love doesn’t mean. It is not necessarily an intense feeling of deep affection; it is not necessarily a great interest and pleasure in something; and it is not necessarily to feel a deep romantic or sexual attachment to something.

Enos two—Enos two & three says:

Now it came to pass that when I had heard these words, I began to feel a desire for the welfare of my brethren the Nephites; wherefore, I did pour out my whole soul unto God for them. And while I was [thus] struggling in the spirit, behold, the voice of the Lord came into my mind again, saying, I will visit thy brethren according to their diligence in keeping my commandments. I have given unto them this land, and it is a holy land; and I curse it not, save it be for the cause of iniquity. Wherefore, I will visit thy brethren according as I have said, and their transgressions will I bring down with sorrow upon their own heads. And after I, Enos, had heard these words, my faith began to be unshaken in the Lord. And I prayed unto him with many long struggling for my brethren the Lamanites. 

And it came to pass that after I had prayed and labored with all diligence, the Lord said unto me, I will grant unto thee according to thy desires because of thy faith. And now behold, this was the desire which I desired of him: that if it should be so [be] that my people the Nephites should fall into transgression, and by any means be destroyed, and the Lamanites should not be destroyed, that the Lord God would preserve a record of my people [that] the Nephites, even if it so be by the power of his holy arm, that it might be brought forth some future day unto the Lamanites, that perhaps they might be brought unto salvation. For at the present, our strugglings were vain in restoring them to the true faith. And they swore in their wrath that if it were possible, they would destroy our records, and us, and also our [all the] traditions of our fathers. (Enos 1:2-3 RE, emphasis added)

In Helaman 4:2, it says: 

And it came to pass that in this year Nephi did cry unto the Lord, saying, O Lord, do not suffer that this people shall be destroyed by the sword, but O Lord, rather let there be a famine in the land to stir them up in remembrance of the Lord their God, and perhaps they will repent and turn unto thee. And so it was done according to the words of Nephi, and there was a great famine upon the land, among all the people of Nephi. And thus in the seventy and fourth year the famine did continue, and the work of destruction did cease by the sword, but became sore by famine. And this work of destruction did also continue in the seventy and fifth year. For the earth was smitten, that it was dry and did not yield forth grain in the season of grain; and the whole earth was smitten, even among the Lamanites as well as among the Nephites, so that they were smitten that they did perish by thousands in the more wicked parts of the land. (Helaman 4:2 RE)

And then we move on to Nephi—and just as a side note, I’m pretty sure Nephi did not love his brothers, k? I just don’t think he did. They were abusive; they were violent; and they were fratricidal, okay? But this is what he does—Nephi 2:4:

And it came to pass that when I, Nephi, had spoken these words unto my brethren, they were angry with me. [Yes, so what’s new? They were always angry with him.] … But it came to pass that I prayed unto the Lord, saying, O Lord, according to my faith which is in thee, wilt thou deliver me from the hands of my brethren? … And it came to pass that when I said these words, behold, the bands were loosed from off my hands and feet, and I stood before my brethren and I spake unto them again. … And it came to pass that I did frankly forgive them all that they had done, and I did exhort them that they would pray unto the Lord their God for forgiveness. … And after they had done praying unto the Lord, we did again [a] travel on our journey towards the tent of our father. (1 Nephi 2:4 RE, emphasis added)

Genesis 11:4-9—again, another story of fratricide, k? Pretty sure Joseph didn’t love his brothers, and his brothers certainly didn’t love him—because 4-9, And a cert… 

Genesis 11:4-9: 

And a certain man found him, and behold, he was wandering in the field. And the man asked him, saying, What do you seek? And he said, I seek my brothers [brethren]; tell me, I pray you, where they feed their flocks? And the man said, They are departed from here, for I heard them say, Let us go to Dothan. And Joseph went after his brethren and found them…. [And when he comes, they see him, and they conspire against to slay him] And they said one to another, Behold, this dreamer comes. [They don’t even call him by name, okay? And they have so much contempt for Joseph that they just call him “the dreamer.”] Come now therefore and let us slay him and cast him into the [some] pit, and we will say some evil beast has devoured him, and we shall see what will become of his dreams. And Reuben heard it, and he delivered him out of their hands and said, [Let’s] not kill him. And Reuben said…Shed no blood, but cast him into this pit… [That’s great—we’ll just cast him in this pit…Verse 7:] And it came to pass when Joseph had come unto his brethren…they stripped Joseph out of his coat, his coat of many colors that was on him, …they took him and cast him into a pit. And the pit was empty, [and] there was no water…. And they sat down to eat… [And lo and behold, they see] a company of Ishmaelites coming [came] from Gilead with their camels bearing spicery, and balm, and myrrh,  going to carry it down to Egypt. And Judah said… [Hey] What profit [it is] if we slay… and conceal his blood? Come…let us sell him to the Ishmaelites…let not our hand be upon him, for he is our brother and our flesh. [Well, that’s nice. We don’t hate him enough to kill him, but we just sell him to this band of Ishmaelites.] And his brethren were content. [So, they sell him for 20 pieces of silver. Reuben went back to the pit; Joseph wasn’t in it.] …he rent his clothes.  And he returned [to] his brethren and said, The child is not; and I, where shall I go? And they took Joseph’s coat, …killed…the [goat], …dipped the coat in…blood. And they sent the coat of many colors, and they brought it to their father and [they] said, [Oh, oh, oh, it’s so terrible!] (Genesis 11:4-9 RE)

Okay, so you know the story. Lots of stuff happens, and then this—Genesis 11:39-40:

Then Joseph could not refrain himself before all them that stood by him, and he cried, Cause every man to go out from me! And there stood no man with him while Joseph made himself known unto his brethren. And he wept aloud, and the Egyptians and the house of Pharaoh heard. And Joseph said unto his brethren, I am Joseph. Does my father yet live? And his brethren could not answer him, for they were troubled at his presence [because, yeah, what happened to you?]. And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph, your brother whom you sold into Egypt. Now therefore be not grieved nor angry with yourselves that you sold me here, for God did send me before you to preserve life. For these two years has the famine been in the land, and yet there are five years in which there shall neither be plowing nor harvest. And God sent me before you to preserve your [you a] posterity and [in] the earth and to save your lives by a great deliverance. So now it was not you that sent me here, but God. And he has made me a father to Pharaoh, and [a] lord of all his house, and a ruler throughout all the land[s] of Egypt. [And more happens and more happens]…And he fell upon his brother Benjamin’s neck and wept. And Benjamin wept upon his neck. And [Moreover], he kissed all his brethren and [he] wept upon them. And after that, his brethren talked with him. (Genesis 11:39-40 RE)

The foregoing scriptures illustrate that forgiveness, intercession, and relationships do not have to be based on love, as we culturally define it here. 

So let’s get back to who our neighbors are. We’re gonna start with the most intimate relationships and work out from there. At the top should be my relationship with the gods, which is not always my focus, but ideally, it should be; and then we go partner/spouse, family/children, extended family (aunts, uncles, in-laws), friends/co-workers/religious community/work community/neighborhood—blah, blah, blah—until we get down to our enemies. The makeup of these relationships might look different for everyone. Some of us may have all of them, and some of us may have only a few. But we all have intimate and significant associations or relationships, and we all have enemies. 

So, how do we do it? How do we love them? (So, as a side note, I would like to make a distinction here—service is not love. It can be motivated by love, but there’s a difference, because serving is actually quite easy—dropping off my gently-used clothes, tithing, dollar bills, blankets, granola, water bottles, taking my old “but I’m getting a new washer/dryer” to someone in need, plant a garden, make a casserole, take a salad or a dessert—don’t get me wrong; these are great. We should engage in these. These are really nice things to do. However, they can be done at an arm’s length—no conversation, no association, no relationship, no love, no risk. Relationships are where the real work takes place. Relationships are difficult and effortless. They are risky, and they are safe. They are uncomfortable, and they are comfortable. They are rich and rewarding; and they ebb, and they flow. They are the vehicle wherein we move through and into love, charity, sanctification, and ultimately, salvation. To be a part of the family of God up there requires us to create a family of God down here.) 

So, moving back into “How we justify who our neighbors are, and why we think we don’t need to love them,” I’ve got some hypothetical scenarios—completely made-up (except I have heard variations on themes):

• Example one: My best friend doesn’t go to church anymore. She believes some strange things that I’m having a hard time understanding. Our religious beliefs were a pretty significant part of our relationship, and I don’t believe we have much in common anymore. She is willing to talk to me about some of this stuff, [inaudible] (excuse me) and I do listen, but because I know she’s wrong about her new beliefs, I think I should just stop being friends with her. I’m really torn. I’m worried about how this will affect what kind of person she is, and I don’t want her wacky ideas influencing my family. 
• Example two: My daughter has confided in me about some frustration and hurt she’s been dealing with because of the way her husband (my son-in-law) is treating her. I am resentful and holding a grudge. I treat him fine in public—and I do love him—but I can’t help thinking negative things about him because of what I know. When I express my frustration to my friend, she commiserates with me and agrees that I am justified in resenting him. 
• Example three: My sister borrowed a significant amount of money from me a few years back with a promise that she’ll pay it back. I don’t ask her for it because I don’t really need it, and I’m okay with my financial circumstances, and I really do wanna be charitable. The problem is: every time I see her buying something or spending money, I judge her, based on her promise to pay me back. When I talk to my husband about it, he says I should ask her to start a payment plan and get it back. We could use it for a vacation or something. And she did say she would pay it back. 
• Example four: My mother-in-law is not very nice. She’s critical and unkind. I feel really insecure when I’m around her, and it’s exhausting. For the sake of my relationship with my husband, I let her come over; and we associate with as much as reason associate with her as much as reason as is reasonable, but I stew and grumble about it for days before and after. My sister thinks I should just explain to my husband how difficult this is for me and suggest that he can see his mom without me. 

When I read an article or hear a news story about some tremendous act of forgiveness on the part of someone who has given absolution to another person for some grievous offense, I think, So what? The dad who forgives the drunk driver who killed his entire family; the woman who forgives the man who raped her; the elderly man who doesn’t hold a grudge against the businessman who conned him and stole all his money—so what? We treat these instances as though they are great acts of emotional heroism. We heap praise and adulation upon the people who are so magnanimous that they forgave the horrible bastard who grieved or assaulted or offended them. It’s ridiculous! We lie to ourselves when and if we think we are ever justified in resentment, grudges, judgments, or accusations. We are not, ever. 

The Lord’s standard is pretty clear, and there’s not much wiggle room. You want Heavenly Father to forgive you? You forgive each other. That sounds like a really good way of loving yourself. Forgiveness is a requirement—it is a condition—and the Lord has this to say about it. Third Nephi 5:34, And forgive us our debts as we forgive our debtors…. For if ye forgive men their trespasses, your Heavenly Father will also forgive you, but if [you] forgive not men their trespasses, neither will your Father forgive your trespasses (3 Nephi 5:34 RE). 

Colossians 1:13: 

Put on therefore as the elect of God, holy and beloved, hearts of mercies, kindness, humility of mind, meekness, long-suffering, bearing with one another and forgiving one another. If any man have a quarrel against any, even as Christ forgave you, so also do you; and above all these things put on charity, which is the bond of perfectness… Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. (Colossians 1:13 RE)

This sounds like loving yourself. Teaching[s] and Commandments section 157:58:

I have given you a former commandment that I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men. And again, I have taught that if you forgive men their trespasses, your Heavenly Father will also forgive you; but if you forgive not men their trespasses, neither will your Heavenly Father forgive your trespasses… If men intend no offense, I take no offense, but if they are taught and should have obeyed, then I reprove and correct, and forgive and forget. (T&C 157:58)

God is the only one who judges correctly. He is the only one who can decide whether an offense was intended or not, and then He reproves, corrects, forgives, and forgets. We are rarely worthy to judge, and we are only able to reprove and correct people we have a relationship with—and we are always expected to forgive and forget. 

So, the real question comes down to this: Do we believe these words? It’s pretty much that simple. Relationships with spouses, children, co-workers, parents, siblings, friends, enemies require vulnerability, work, and a deliberate effort to see the good and be the good. Relationship [inaudible] (excuse me)—relationships are emotionally fulfilling. People who have community live longer and healthier lives. Working on those relationships and having them be positive and uplifting for your benefit sounds like loving yourself. 

[Inaudible] (Excuse me.) 

I have a simple formula that works for me, and I’ll share it with you. I figure that every single interaction I have with another human being will achieve one of three things: 

• The experience will either build our relationship with a positive interaction, 
• It will leave it unchanged or status quo, or 
• It will tear down the relationship with a negative interaction. 

Grocery store clerks, gas station attendants, students, teachers, husbands, children—doesn’t matter. The good news about this formula for me is that I get to choose, every single time with every single person. It’s never out of my control. There is no love for others or yourself if your time’s spent focusing on flaws, criticizing, imputing intent, or taking offense for no good reason. 

Here’s what the Lord says about judgment, flaws, criticism, ascribing motive, offense, and intent—and it’s time we start taking Him seriously. So, He moves on from the Ten Commandments to the Sermon on the Mount. 

In Matthew 3:40, He says: 

Now these are the words which Jesus taught his disciples that they should say unto the people: Judge not unrighteously, that you be not judged, but judge righteous judgment; for with what judgment you [shall] judge, you shall be judged, and with what measure you mete, it shall be measured to you again. (Matthew 3:40 RE)

(It’s like a person with a cold’s worst nightmare. [Audience laughter.]) 

The difference it here that I see between the no judging and the righteous judgment is likely related to Final Judgment, as opposed to all those in-between judgments that we can do if we think we have the Lord on our side, in terms of righteous judgment. 

And then moving from Matthew into Third Nephi—Third Nephi chapter six, verse six: 

And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull that [the] mote out of thine eye, and behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam [out] of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother’s eye. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again, and rend you. (3 Nephi 6:6 RE)

And so I say to that: What the heck does that have to do with anything? So, on the assumption that it is actually related to what came before that, I spent a reasonable amount of time contemplating it, and this is my version of pearls and swine and dogs and whatever. It’s a strange ending to this particular thought; so, what if it means that we are the dogs and swine, and judging is a holy and precious act—one that we don’t have anywhere near the godliness to engage in, at least without seriously pursuing God’s help—and we will get out of the attempt (and all we will get out of the attempt) at that kind of judging is trampling and rending. So, that’s my take; and so, let’s not do it. Okay? Let’s just not do it. 

In the foregoing scriptures, we are being told to worry about ourselves first (and that should take a long, long, long time). And then, if we need to, we can worry about other people after that. So, in theory, if we’re as critical towards ourselves as we are others, we should be doing a lot of repenting, improving, growing in love and charity and empathy—as we make ourselves better; because it’s just about beams and motes, people. That’s it—just don’t do it. 

When it comes to our interpersonal life, knowing how to make yourself better takes a lot of courage and introspection; you have to be willing to be clear on what’s wrong with you. It’s a lot easier to think about what’s wrong with other people. So asking questions like: 

• How did I make that better or worse? 
• What did I do or say to make them react that way? 
• What did I say or do to cause their defensiveness? or 
• Why did I do or say what I did or said, and how and what could I have done differently? 

are absolutely necessary in order to become more Christ-like. However, if focusing on other people is your jam, then do it charitably; impute the highest motive and best motive to other people; assume their best intentions; engage in empathy and perspective-taking. These are godly acts. They make your life better. They wash away the bitterness, anger, hurt, and unhappiness you feel when you’re focused on the negative. This sounds like loving yourself. 

Ephesians twelve and sixteen:

I, therefore, the prisoner of the Lord, implore you that you walk worthy of the vocation with which you are called, [and] with all lowliness and meekness, with long-suffering, bearing with one another in love, endeavoring to keep the unity of the spirit in the bond of peace, in one body in [and] one spirit, even as you are called in one hope of your calling — one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.

Wherefore, putting away lying, speak every man truth with his neighbor, for we are members one of another. Can you be angry and sin not? Let not the sun go down upon your wrath, neither give place to the Devil. Let him that stole steal no more, but rather let him labor, working with his hands for the things which are good, that he may have to give to him that needs. Let no corrupt communication proceed out of your mouth, but that which is good to [the] use of edifying, that it may minister grace unto the hearers. And grieve not the holy spirit of God whereby you are sealed unto the day of redemption. Let all bitterness, [and] wrath, and anger, and clamor, and evil speaking be put away from you with all malice. And be kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake has forgiven you. Be therefore followers of God, as dear children, and walk in love, as Christ [has also] loved us and has given himself for us, an offering and a sacrifice to God for a sweet-smelling savour. (Ephesians 1:12,16 RE)

So, it still comes down to one simple question: Do I believe the words of God? 

And then He raises the standard again—Third Nephi 5:24 through 26, 30, and 31.

[24:] Ye have heard that it hath been said by them of old time, and it is also written before you, that thou shalt not kill, and whosoever shall kill shall be in danger of the judgment of God. But I say unto you that whosoever is angry with his brother shall be in danger of his judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council, and whosoever shall say, Thou fool, shall be in danger of hellfire. 

[25:] Therefore, if ye shall come unto me, or shall desire to come unto me, and rememberest that thy brother hath aught against thee, go thy way unto thy brother and first be reconciled to thy brother, and then come unto me with full purpose of heart and I will receive you. Agree with thine adversary quickly while thou art in the way with him, lest at any time he shall get thee and thou shalt be cast into prison. Verily I say unto thee, thou shalt by no means come out thence until thou hast paid the uttermost senine. And while ye are in prison, can ye pay even one senine? Verily, verily I say unto you, nay. 

…And behold, it is written, An eye for an eye and a tooth for a tooth; but I say unto you that ye shall not resist evil, but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law and take away thy coat, let him have thy cloak also. And whosoever shall compare [compel] thee to go a mile, go with him twain. Give to him that asketh thee, and to him that would borrow of thee, turn thou not away. 

And behold, it is written also that thou shalt love thy neighbour and hate thine enemy; but behold, I say unto you, love your enemies, bless them that curse you, [and] do good to them that hate you, and pray for them who despitefully use you and persecute you, that ye may be the children of your Father who is in Heaven, for he maketh his sun to rise on the evil and…the good. Therefore, those things which were of old time, which were under the law, in me are all fulfilled. Old things are done away and all things have become new…  (3 Nephi 5:24-26;30-31 RE)

These admonitions are designed to make your life better. Much like the other eight commandments, the first two are so that we can (and will) live loving, Christ-like lives, being obedient to God’s instructions, which we really need to take seriously. 

Having said all that, I don’t believe we can actually do any of this. Down here, the natural man takes over, and we’re pretty much incapable of living the standard—at least on our own. We need God—we need God to change us. Inter-personally speaking, most of us aren’t capable (or even willing) to do the hard work of evaluating ourselves, of checking our own “beams,” of considering our own motives, of loving ourselves enough to become godly. We need to be willing to let God change us, mold us, and make us into something He can use to further His kingdom. 

I had an experience several years ago that really opened my eyes and helped me see clearly some things that were seriously wrong with me. Some of you have heard this story, and I’m gonna tell it again because it illustrates why I feel so passionately about this subject:

Years ago, we took the family down to “Circus Circus” in Las Vegas for a softball tournament. And the team was in the arcade, Denver was in the hotel room, the girls were swimming, and it was my job to just be the “mother” down at Circus Circus. But there were so many parents there, I didn’t have to be in the arcade; so, I was reading—and I remember the book I was reading; it was called The Element by Sir Ken Wade Ken Robinson. And I was sitting outside on a marble platform, outside of Circus Circus. And I was watching loads of people just walking by—back and forth, back and forth; and I was having a heyday judging these people. Ever been to “Circus Circus”? Okay, I—I mean, I can’t even—I had thoughts going in my mind, things like, “Oh my gosh, I would hide my children from that person.” I would literally put them behind my legs and—and hide them from people. 

And I was just (in my mind, obviously—I wasn’t talking to anybody; no one was there)—but I was on a rant, put my book down, people-watching. And as clear as (I don’t know)—it was in my mind; it wasn’t an audible voice—but as clear as day, I hear, “How dare you. These are My people! And at the moment, I love them more than you.” No, that wasn’t it—but the fact was, I was suitably chastised for what I was doing. And I thought, “Oh, I mean…and I”—it didn’t take me, I mean I didn’t need anything more than that. It was instant. It was like, “Oh my gosh, that is 100% true.” 

So, as I thought about it (over the next few months and whatever), I came to two conclusions: 

• One, I am literally, figuratively, theoretically (and every other adverb word)—I am no better than any one. Period. End of story. That’s it. 
• Conversely, nobody is better than me. K? So there is no—like Jennifer said—there are no “subs” this, or I am not“subbed” to anyone, people are not “sub” to me. 

And so, as I contemplated this and have tried to incorporate this into my life over the past several years, I see it everywhere. I see it in books I read. I see it in the scriptures I read. I am looking for it because I am truly, truly trying to change me. This was one of those moments in my life where God literally transformed me. He woke me up, and He completely altered the way I see my neighbor. 

And I’ve had several more of those experiences, but it’s probably because I’m looking for ‘em. So start looking for ‘em. So, in addition to “start looking for ‘em,” start asking the question, “What lack I yet?” And then listen to the answer. Start seeing people the way God sees them and then engaging with them in a way that reflects that. Start asking God to take the scales from your eyes, so that you are no longer deceived into thinking whatever is untrue for you. Start wanting to change you, and start taking the things God says seriously. 

Now, you might think I’m being too absolute or too literal, and that’s fine. You might even be right. However, ask yourself this: Was Jesus absolute and literal when He ended verse 31 with this: Therefore, I would that ye should be perfect, even as I or your Father who is in Heaven is perfect. (3 Nephi 5:31 RE)

The post Love Others As Yourself appeared first on Restoration Archives Blog.