The Fulness

What is the ‘baptism with the Holy Ghost and with fire’ from the biblical perspective?

Many will say that there is only one reference to this topic coming from the words of John the Baptist as found in Matthew 3:11:

11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

John was baptizing those who came to him when he saw that there were Pharisees and Sadducees among the crowd. He used the opportunity to presage the coming of the Messiah who would offer a second baptism; that of the Holy Ghost and fire.

The subsequent baptism of Christ had these two components. He was baptized with water by John, followed by the spirit of God descending upon Him. Could this be considered a baptism of the spirit? I would suggest this is the case.

In the first chapter of Acts, we are given the last words of the resurrected Christ to the twelve:

4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.

5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

This, I would suggest, is consistent with the message found in Matthew 3, that there are two baptisms – baptism of water unto repentance and baptism of spirit.

Shortly after the ascension of Christ, the twelve were gathered together on the day of Pentecost with this result:

2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

So here we have these men being ‘filled with the Holy Ghost’ and having what appeared to be ‘fire’ standing upon them in literal fulfillment of the words of the Messiah and John the Baptist. They were baptized with the Holy Ghost and with fire.

In the tenth chapter of Acts, we read of Cornelius, a gentile whose prayers and alms were noted by God. He was to become the first non-Jew to be brought into the kingdom.

44 ¶ While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

46 For they heard them speak with tongues, and magnify God. Then answered Peter,

47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

From verse 47 one can determine that Cornelius and his household received the same baptism that Peter and his associates received. I find it interesting that the sequence was reversed in the case of Cornelius, he having received the baptism of the Holy Ghost before the baptism of water unto repentance.

Further in the eleventh chapter of Acts, we read of Peter’s report of the incident to the brethren in Jerusalem:

15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.

16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.

17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

Peter relates that Cornelius experienced the same type of event as the apostles did on the day of Pentecost. He then links it also to the statement of John the Baptist uttered in Matthew. I would suggest that these three events are consistent – that the baptism with the Holy Ghost and with fire occurred in each case. As such, I would consider the baptism of fire a component in this second baptism.

Where else does one find reference to water and spirit? Of course, John 3 gives us the same message:

3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?

5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

This dual birth has the same components as the baptism described earlier. In going back to the Greek, one can find that the ’see’ found in verse 3 can be suggestive of perceiving or having knowledge of the kingdom of God. This is certainly different from the act of ‘entering’ the kingdom of God described in verse 5.

This earth has received its baptism of water. It will yet receive its baptism of fire. While the wicked will be consumed by that fire, the earth itself will be sanctified and purged of all dross and iniquity. I would suggest the same is true for us as individuals. The baptism of fire and the Holy Ghost will sanctify us and purge us of all iniquity.

I would suggest that the second baptism, described by John the Baptist, promised by the Savior, and experienced by the early church, is a glorious and life changing experience. It removes the burden of sin and guilt and leaves the person with a joy that is beyond description. It is truly the entry point into the kingdom of God.

I would like to spend some time on the expectations the Lord has put upon those who are called lead His church. By what authority do I speak of these things? None, other than the promptings of the spirit and the word of God as recorded in the scriptures. Based on my own study and the comments of others, I seek to understand what one must do to be chosen. We find this in the Doctrine and Covenants, Section 121:

34 Behold, there are many called, but few are chosen. And why are they not chosen?

35 Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson—

36 That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness.

37 That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man.

38 Behold, ere he is aware, he is left unto himself, to kick against the pricks, to persecute the saints, and to fight against God.

If I were to summarize one of the key points of these verses, I would say that the ‘rights’ of the priesthood can only be maintained by exercising the ‘principles of righteousness.’ I find it interesting that right is the root word for righteousness so we have somewhat a circular statement. Our rights represent our legitimate claim or privilege, in this case, to exercise the priesthood. Our ability to do so is based on righteousness, which represents adherence to a code of conduct defined as righteous. Said another way, if we want to have the right (claim or privilege), we must be right.(operate in a correct manner).

We read here that there are specific items that are not ‘right’ or correct which inhibit our ‘right’ or privilege. The existence of these traits in our personal behavior can block our ability the exercise the rights of the priesthood.

If our hearts are set upon the things of this world, we will not be chosen. I believe that there are at least two aspects of this idea that we should consider. The first is associated with the desire for material possessions. Are our hearts set upon the acquisition of worldly things like homes, cars, big screen televisions and the like? If so, we should consider that these desires may inhibit our ability to exercise the priesthood. This is quite a blow to me, and perhaps many others, who have enjoyed the ‘gospel of wealth’ that hovers over our activities inside and outside the chapel. The second aspect one should consider is the dependence on the things of the world as a demonstration of our correctness. I speak specifically to our apparent need to build magnificent buildings, such as the conference center, the renovation of downtown Salt Lake City, and other fine structures to exhibit our righteousness. These works of man, as cited in 3 Nephi 27:11, will bring us joy for a season but are of no value.

A second aspect of this focus on the things of the world deals with the more personal and intangible aspects of our lives. Do we assume that being anxiously engaged is necessary and sufficient for our claim on righteousness? Do we toil in our callings, in our home/visiting teaching, in priesthood assignments and other physical activities and assume these are sufficient to demonstrate our righteousness? In ancient Israel, the people were required to do many things in order to be considered as righteous. Have we adopted a modern version of Israel’s 615 do’s and don’ts and hope that this proves our correctness? Could this be considered having our hearts set upon the physical things of this world?

These verses tell us that seeking the honors of men inhibits our ability to exercise the priesthood. Do we aspire to the honors of men? We are told repeatedly that we are not to seek positions in the church but is this sufficient? How much of what we do in the church is done for the benefit of being seen by others? We may tell ourselves that we are doing things for the glory of God but how easy is it to acquire a little personal benefit along the way? Do we assume that our calling, whatever it may be, brings with it privileges and perks? Any amount of pride or ambition can turn off our priesthood rights. Who has not been drawn to this irresistible flame of positions of power and prestige; and, in the process, lost their power to lead?

39 We have learned by sad experience that it is 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.

40 Hence many are called, but few are chosen.

What is this ‘disease’ called unrighteous dominion that ‘almost all men’ have? What is this trait intrinsic to most of us that causes us to lose our ability to act in God’s name? In the middle ages, the Holy Roman Church placed themselves between man and God. The pope had assumed the authority to dispense forgiveness of sins and used this to enrich the coffers of the church. This, to me, is as example of unrighteous dominion. Do we have some flavor of this in the modern church? Do we establish man-made rules of conduct that insert the church between man and God?

In the above reference from Doctrine and Covenants, Section 121, we read that in order to have a legitimate claim to the authority of God or to the priesthood, a man must be righteous, and must also demonstrate that righteousness through the traits of persuasion, long-suffering, gentleness, meekness, love unfeigned, kindness, and must be without guile.

41 No power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned;

42 By kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile—

43 Reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy;

44 That he may know that thy faithfulness is stronger than the cords of death.

When Christ called the twelve disciples during His visit to the Nephites after His resurrection, he instructed them to be ministers and servants. Have we lost something in the modern church due to our near adoration of the general authorities? Do these men truly act as servants or have they assumed ’star’ status among the members of the church? Could it be that, as Joseph Smith indicated, almost all men have lost the ability to exercise the priesthood through pride, vanity, and the need to feel important?

Those that are not chosen have fallen victim to the needs of the things of the world – possession, wealth, and power. Those who are chosen will be those who shed themselves of a focus on material possessions, shun all pride and vanity; who humble themselves as servants and who dismiss the trappings of position and rank.

What think ye?

In the thirteenth chapter of first Nephi, we read that the original gospel of Jesus Christ was subverted by the Gentiles. Things plain and precious were removed from the gospel and from the writings of the original apostles.

26 And after they go forth by the hand of the twelve apostles of the Lamb, from the Jews unto the Gentiles, thou seest the formation of that great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away.

27 And all this have they done that they might pervert the right ways of the Lord, that they might blind the eyes and harden the hearts of the children of men.

I believe the core perversion that was perpetrated upon man by this early church was the idea that, while Christ was the author of our salvation, it was the church hierarchy that was given the right and privilege of dispensing this salvation. Martin Luther’s main venom was pointed at the practice of indulgences - selling a reduced sentence in purgatory. I wrote about this in an earlier blog on Martin Luther.

But man was not to remain without these things, plain and precious. We were promised in this same chapter that God would restore the knowledge of the gospel of Jesus Christ.

35 For, behold, saith the Lamb: I will manifest myself unto thy seed, that they shall write many things which I shall minister unto them, which shall be plain and precious; and after thy seed shall be destroyed, and dwindle in unbelief, and also the seed of thy brethren, behold, these things shall be hid up, to come forth unto the Gentiles, by the gift and power of the Lamb.

36 And in them shall be written my gospel, saith the Lamb, and my rock and my salvation.

These writings, of course, are what we have today in the Book of Mormon. In the fifteenth chapter of first Nephi, we are told that the ‘fulness of the gospel of the Messiah shall come unto the Gentiles.’ This fulness or complete gospel of Jesus Christ is found in this book delivered to Joseph Smith and translated by the gift and power of God.

The Doctrine and Covenants reaffirms this as we read in the twentieth section, speaking of Joseph Smith:

8 And gave him power from on high, by the means which were before prepared, to translate the Book of Mormon;

9 Which contains a record of a fallen people, and the fulness of the gospel of Jesus Christ to the Gentiles and to the Jews also;

So the fulness of the gospel of Jesus Christ is found in the Book of Mormon. ‘Fulness,’ to me, means that the ‘complete’ gospel is contained therein. The plain and precious parts of the gospel were restored to us in the inspired pages of this book delivered to us in these latter days.

The Pearl of Great Price provides even more clarity regarding this fulness of the gospel as we read in Joseph Smith – History:

34 He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants;

While aspects of the gospel of Jesus Christ are discussed throughout the Book of Mormon, we are told in this passage that the fulness of the gospel is found in the sermons preached to the Nephites by Jesus Christ following his resurrection.

I take these scriptures as a clear indication that we can come to understand the fulness of the gospel of Jesus Christ and the associated ordinances through the teachings found in third Nephi, chapter eleven through chapter twenty-eight. We can also come to an understanding of what the ‘plain and precious’ parts of the gospel that were removed by the early Gentile church.

Here is a summary of what I would consider the plain and precious parts that were removed by the Gentile church and restored to us through the Book of Mormon. Here are some thoughts from chapter 11 of third Nephi.

Baptism by immersion

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

23 Verily I say unto you, that whoso repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them—Behold, ye shall go down and stand in the water, and in my name shall ye baptize them.

24 And now behold, these are the words which ye shall say, calling them by name, saying:

25 Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

26 And then shall ye immerse them in the water, and come forth again out of the water.

27 And after this manner shall ye baptize in my name; for behold, verily I say unto you, that the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one.

This form of baptism is accepted of the Lord and I would suggest that this is at least one component of the ordinances that were plain and precious yet removed by the early church.

Baptism by fire and the Holy Ghost

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

36 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.

Christ begins here with what is defined as his doctrine. Here we learn that those who truly believe in God will be visited ‘with fire and with the Holy Ghost.’ In the Bible as we have it today, this topic is touched upon in Matthew 3:

11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

While we have the baptism of fire of the early apostles and also Cornelius, there is scant information about this ordinance in early church literature. The true nature of this second baptism seems to have been lost in the early church. We read more on this topic in the instruction to the twelve disciples leading up to what is known as the ‘Sermon on the Mount’ found in third Nephi, chapter twelve:

1 AND it came to pass that when Jesus had spoken these words unto Nephi, and to those who had been called, (now the number of them who had been called, and received power and authority to baptize, was twelve) and behold, he stretched forth his hand unto the multitude, and cried unto them, saying: Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power that they may baptize you with water; and after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me and be baptized, after that ye have seen me and know that I am.

2 And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins.

In the early church, the remission of sins was contorted into a revenue source for the church through indulgences. According to the fulness of the gospel as contained in the sermons of Christ, this second baptism – baptism with fire and with the Holy Ghost – is a critical element. It is promised to all those who ‘come unto Christ’ and is the conduit through which we receive the remission of our sins. This ordinance was performed by Jesus Christ among the Nephites and was promised to all those who humble themselves and are baptized.

As I have stated in earlier blogs, I fear that this critical aspect of the gospel is also threatened in this day. We can hear from the pulpit that this baptism of fire is not a singular event but a process that happens imperceptibly over a long period of time. Acceptance of this idea, that we can be baptized with fire and ‘know it not’ is tantamount to rejecting a plain and precious truth of the fulness of the gospel of Jesus Christ.

Become as a little child

Continuing on with the doctrine of Christ found in the eleventh chapter of third Nephi, we read:

37 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.

38 And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God.

39 Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them.

40 And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates of hell stand open to receive such when the floods come and the winds beat upon them.

What are the attributes of a little child? I would suggest unwavering faith and humility, the ability to follow Christ without regard to wealth or status. As little children, we would forgo selfishness and ego, we would not yearn for the call to leadership but strive to be a servant to all.

How important is it that we accept the idea that anyone who preaches more or less than this doctrine of Christ will have the gates of hell open to them? I would submit that the fundamental aspect of the gospel of Jesus Christ is the imperative of a broken heart and a contrite spirit. Seeking the honors of men and accepting the tokens of priestcraft and its associated ‘perks’ is not in keeping with the gospel as found in these scriptures.

Healing of the sick

Today in the Catholic church, the documented existence of two miracles is necessary for one to be considered for sainthood. In the true church of God, healing of the sick based on the faith of an individual is embedded in the gospel of Jesus Christ. We read in chapter seventeen of third Nephi:

9 And it came to pass that when he had thus spoken, all the multitude, with one accord, did go forth with their sick and their afflicted, and their lame, and with their blind, and with their dumb, and with all them that were afflicted in any manner; and he did heal them every one as they were brought forth unto him.

We know from the scriptures that the signs follow them that believe. The true church of Christ should have the works of God prominent among those who profess to be members. In chapter twenty-seven of third Nephi we read:

10 And if it so be that the church is built upon my gospel then will the Father show forth his own works in it.

11 But if it be not built upon my gospel, and is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return.

Is our faith great enough to have these miracles manifest among us on a daily basis. Do our leaders, the twelve apostles, consistently demonstrate these blessings and miracles as did the disciples of old? Here is what is found in fourth Nephi:

5 And there were great and marvelous works wrought by the disciples of Jesus, insomuch that they did heal the sick, and raise the dead, and cause the lame to walk, and the blind to receive their sight, and the deaf to hear; and all manner of miracles did they work among the children of men; and in nothing did they work miracles save it were in the name of Jesus.

Where are these ‘works of God’ in today’s church? Is our faith not sufficient to garner this blessing from God? Are our leaders not capable of administering this blessing?

The Sacrament

The Lord commissioned the Nephite disciples to administer the emblems of His flesh and blood as found in chapter eighteen:

1 AND it came to pass that Jesus commanded his Disciples that they should bring forth some bread and wine unto him.

2 And while they were gone for bread and wine, he commanded the multitude that they should sit themselves down upon the earth.

3 And when the Disciples had come with bread and wine, he took of the bread and brake and blessed it; and he gave unto the Disciples and commanded that they should eat.

4 And when they had eaten and were filled, he commanded that they should give unto the multitude.

5 And when the multitude had eaten and were filled, he said unto the Disciples: Behold there shall one be ordained among you, and to him will I give power that he shall break bread and bless it and give it unto the people of my church, unto all those who shall believe and be baptized in my name.

6 And this shall ye always observe to do, even as I have done, even as I have broken bread and blessed it and given it unto you.

7 And this shall ye do in remembrance of my body, which I have shown unto you. And it shall be a testimony unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you.

8 And it came to pass that when he said these words, he commanded his Disciples that they should take of the wine of the cup and drink of it, and that they should also give unto the multitude that they might drink of it.

9 And it came to pass that they did so, and did drink of it and were filled; and they gave unto the multitude, and they did drink, and they were filled.

10 And when the Disciples had done this, Jesus said unto them: Blessed are ye for this thing which ye have done, for this is fulfilling my commandments, and this doth witness unto the Father that ye are willing to do that which I have commanded you.

11 And this shall ye always do to those who repent and are baptized in my name; and ye shall do it in remembrance of my blood, which I have shed for you, that ye may witness unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you.

12 And I give unto you a commandment that ye shall do these things. And if ye shall always do these things blessed are ye, for ye are built upon my rock.

13 But whoso among you shall do more or less than these are not built upon my rock, but are built upon a sandy foundation; and when the rain descends, and the floods come, and the winds blow, and beat upon them, they shall fall, and the gates of hell are ready open to receive them.

14 Therefore blessed are ye if ye shall keep my commandments, which the Father hath commanded me that I should give unto you.

I find it interesting that one and only one of the disciples was given the power to administer the sacrament. We are specifically told that we are to observe this ordinance as shown to us here. Have we deviated from this ordinance by having this ordinance performed by others who do not the position defined here to conduct this ordinance?

Have we strayed from His gospel by supplanting the wine with water? Are we fulfilling the commandments by allowing this fundamental change to the ordinance? While we have been given some dispensation in the twenty-seventh section of Doctrine and Covenants on the use of wine, it was with conditions:

2 For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory—remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins.

3 Wherefore, a commandment I give unto you, that you shall not purchase wine neither strong drink of your enemies;

4 Wherefore, you shall partake of none except it is made new among you; yea, in this my Father’s kingdom which shall be built up on the earth.

We are told not to partake of wine or strong drink purchased from our enemies but we are to make it new among us. Does this suggest that we should, when our resources allow, be using wine for the sacrament? How important is it that we following the guidance in the scriptures regarding the use of wine in the administration of the sacrament?

The Lord saw to it that the sacrament was administered two days in a row in chapters nineteen and twenty. Have we allowed this sacred ordinance to become routine by having it regularly scheduled? Do we carefully consider the implications given in the scriptures regarding the unworthy participation in the sacrament?

28 And now behold, this is the commandment which I give unto you, that ye shall not suffer any one knowingly to partake of my flesh and blood unworthily, when ye shall minister it;

29 For whoso eateth and drinketh my flesh and blood unworthily eateth and drinketh damnation to his soul; therefore if ye know that a man is unworthy to eat and drink of my flesh and blood ye shall forbid him.

30 Nevertheless, ye shall not cast him out from among you, but ye shall minister unto him and shall pray for him unto the Father, in my name; and if it so be that he repenteth and is baptized in my name, then shall ye receive him, and shall minister unto him of my flesh and blood.

31 But if he repent not he shall not be numbered among my people, that he may not destroy my people, for behold I know my sheep, and they are numbered.

32 Nevertheless, ye shall not cast him out of your synagogues, or your places of worship, for unto such shall ye continue to minister; for ye know not but what they will return and repent, and come unto me with full purpose of heart, and I shall heal them; and ye shall be the means of bringing salvation unto them.

How much does peer pressure affect our willingness to forego our participation when we may not be worthy? How many of us are willing to ‘return and repent’ before partaking of the sacrament?

Translation

Is the gift of translation as given to the three of the disciples a component of the fulness of the gospel? I would suggest that is certainly in the right place in the scriptures to be considered so. In speaking of the three Nephites in chapter twenty-eight we read:

7 Therefore, more blessed are ye, for ye shall never taste of death; but ye shall live to behold all the doings of the Father unto the children of men, even until all things shall be fulfilled according to the will of the Father, when I shall come in my glory with the powers of heaven.

8 And ye shall never endure the pains of death; but when I shall come in my glory ye shall be changed in the twinkling of an eye from mortality to immortality; and then shall ye be blessed in the kingdom of my Father.

9 And again, ye shall not have pain while ye shall dwell in the flesh, neither sorrow save it be for the sins of the world; and all this will I do because of the thing which ye have desired of me, for ye have desired that ye might bring the souls of men unto me, while the world shall stand.

What discussion do we have in our meetings regarding these three? Is it now passé to speak of these men who may be in our midst at this very moment? Do we consider this an ordinance associated with the gospel of Christ?

The Gospel of Jesus Christ

In His sermons to the Nephites, Christ specifically outlined the gospel. While it is long, I will replicate the entire reference here from chapter twenty-seven:

13 Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me.

14 And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—

15 And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.

16 And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world.

17 And he that endureth not unto the end, the same is he that is also hewn down and cast into the fire, from whence they can no more return, because of the justice of the Father.

18 And this is the word which he hath given unto the children of men. And for this cause he fulfilleth the words which he hath given, and he lieth not, but fulfilleth all his words.

19 And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.

20 Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.

21 Verily, verily, I say unto you, this is my gospel; and ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do;

I find several key points that we should consider today. First, the gospel of Jesus Christ is meant to draw all men to Christ. I believe it is easy to overlook the intent of this statement. We are not to put our faith in man, be it a bishop, stake president, apostle, or prophet. We are to cling to Christ and Christ only, in order to satisfy His gospel.

Secondly, we must be sanctified by the reception of the Holy Ghost in order to enter His kingdom. This sanctification is the remission of sins through the baptism of fire and the Holy Ghost. We must be cleansed from sin and endure to the end, in that order, to be meet for His kingdom.

Epilogue

While this is not what I could consider an exhaustive analysis of the sermons delivered by Christ to the Nephites, I would suggest it gives us many things to consider. Have we adhered to the fulness of the gospel as defined by Christ or have we gone another route and defined our own ‘gospel’ composed of our favorite topics? Do we assume that our gospel of home teaching, temple attendance and accepting callings will be necessary and sufficient to grant us entry to the kingdom of God?

As I sat in a performance of Handel’s Messiah recently, these words struck me with great force:

All we like sheep have gone astray; we have turned every one to his own way; Isaiah 53:6

Have we developed our own gospel and assumed God would honor it or have we striven to understand His word and live accordingly?

What think ye?

In 3^rd Nephi, the scriptures record the visits of Christ among the Nephites. He selected twelve disciples, taught them the message of the gospel and gave them the authority to baptize, give the Holy Ghost and to administer the sacrament. In 3^rd Nephi, chapter 26, we find this recorded:

17 And it came to pass that the disciples whom Jesus had chosen began from that time forth to baptize and to teach as many as did come unto them; and as many as were baptized in the name of Jesus were filled with the Holy Ghost.

18 And many of them saw and heard unspeakable things, which are not lawful to be written.

19 And they taught, and did minister one to another; and they had all things common among them, every man dealing justly, one with another.

20 And it came to pass that they did do all things even as Jesus had commanded them.

21 And they who were baptized in the name of Jesus were called the church of Christ.

This passage strongly suggests that those who were baptized, first with water then with fire and the Holy Ghost, were privileged to live the law of consecration – they were a Zion community. These people had ‘all things common;’ a phrase, I believe, notes the participation in the type of community we are to be living in as members of the church of Christ.

Given the presence of this sanctified community, it is interesting to note that the following verses opening chapter 27 find the disciples ‘gathered together…united in mighty prayer and fasting.’ They were apparently praying for an answer to a question when Christ appeared before them:

2 And Jesus again showed himself unto them, for they were praying unto the Father in his name; and Jesus came and stood in the midst of them, and said unto them: What will ye that I shall give unto you?

3 And they said unto him: Lord, we will that thou wouldst tell us the name whereby we shall call this church; for there are disputations among the people concerning this matter.

I am somewhat comforted and discomforted by this question. The people who were living as a Zion community apparently were arguing about the name of their group. I am comforted because there are, even in Zion, disputes. These disagreements, I assume, can be resolved without anger and malice. At the same time, I am discomforted, perhaps by the facts that we are all human. We already read in the last verse that these people called themselves the church of Christ, yet there are apparently disputes about what the disciples were doing relative to this important topic.

In His response, Christ lays out what I would consider the markers by which we are to know that the organization is His church – In his name, built upon His Gospel, and showing forth the works of the Father.

In My Name

In verse 7, Christ reaffirms that ‘ye shall call the church in my name.’ The church of Christ is to be the name we are to be known by. It carries with it the implicit assumption that we have chosen to take upon us the ‘name of Christ’ individually and collectively.

6 And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day.

I have often wondered where the spiritual ‘church of Christ’ and the corporate church of Christ overlap. Being known as the Church of Jesus Christ Latter-Day Saints seems to fit with the requirement to be called in His name. There is, however, this nagging concern regarding the comment Christ made in verse 8:

“…if it be called in the name of a man then it be the church of a man;”

Does this remain simply a ’spiritual’ name or should it be extended to the real or corporate aspects of this organization? As an example, the copyright of the scriptures that I read are held, not by the church, but by the ‘Corporation of The President of the Church of Jesus Christ of Latter-Day Saints.’ The local stake center is not ‘owned’ by the church of Christ, but by the ‘Corporation of the Presiding Bishop..’ These real assets of the church are carried ‘in the name of a man.’

To most of you who read this post, this may not be an issue. To me it begs the question of the rationale of putting the assets of the church in the name of a man. Is this a type to show that there is a significant difference between the spiritual and corporate church? Is it a demonstration of just how entwined with Babylon we have become?

Built Upon My Gospel

The Lord continues His answer to the disciples’ question with this statement found in verse 8: “…but if it be called in my name then it is my church, if it so be that they are built upon my gospel.” In other words, it is not sufficient that the church bear His name, it must also be based on the gospel as He taught it. There are four places in the scriptures where the Lord puts forth His gospel; each time stating for clarity ‘this is my gospel.’ Certainly, the most appropriate is found here in the same chapter of 3^rd Nephi in verses 13 through 21. For brevity I will not quote the entire reference but I do think that the summary found in verses 19 through 21 are crucial:

19 And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.

20 Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.

21 Verily, verily, I say unto you, this is my gospel; and ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do;

As we read here in verse 20, sanctification should be our primary goal in preparation for our last day of judgment – according to His gospel. This sanctification is further clarified by reading one of the other definitions of the gospel found in D&C 33:

11 Yea, repent and be baptized, every one of you, for a remission of your sins; yea, be baptized even by water, and then cometh the baptism of fire and of the Holy Ghost.

12 Behold, verily, verily, I say unto you, this is my gospel; and remember that they shall have faith in me or they can in nowise be saved;

We are sanctified through having our sins remitted – made clean through the blood of Jesus Christ. This is accomplished by the baptism of fire and the Holy Ghost. Christ taught this principle to the Nephites in 3 Nephi 12:

2 … Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins.

This is the same message as found in the doctrine of Christ delivered by Nephi in 2 Nephi 31:

17 Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost.

18 And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive.

We are to receive a remission of our sins by fire and by the Holy Ghost BEFORE we are on the strait and narrow path leading to eternal life. This is the same message we find in Moroni, chapter 6:

4 And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of Christ; and their names were taken, that they might be remembered and nourished by the good word of God,

It was not until AFTER the people experienced this sanctification that they were numbered with the church of Christ. As I see it, the message between these scriptures is consistent. It is necessary for us to receive the baptism of fire and the Holy Ghost before we are on the strait and narrow path and before we can truly be a member of the Church of Christ. This is the fulness of the gospel of Jesus Christ as defined in the scriptures. This is the gospel upon which the church must be built that it may be His church.

I bring this up because it is critical that we are in alignment with the gospel as defined in the scriptures. As I listen to the leaders of the church on the topic, there have been consistent comments from general conference in recent years on the topic of the baptism of fire and the Holy Ghost. By example, here is one of the recent comments by Elder Christofferson from April 2008:

“You may ask, Why doesn’t this mighty change happen more quickly with me? You should remember that the remarkable examples of King Benjamin’s people, Alma, and some others in scripture are just that—remarkable and not typical. For most of us, the changes are more gradual and occur over time. Being born again, unlike our physical birth, is more a process than an event. And engaging in that process is the central purpose of mortality.”

Can the process of the mighty change, being born again, as Alma described it, something that can happen gradually over a long period of time for ‘most of us?’ How can this be the gate to the strait and narrow path to eternal live when it is being presented as a long process? A gate is an entry point, not a long process. How can the cleansing of the Holy Ghost – through the baptism of fire and of the Holy Ghost - be a gradual, imperceptible change over time if it is a prerequisite to membership in the church of Christ as presented in Moroni 6?

In October, 2007, Elder Packer spoke of his calling as an Assistant to the Twelve:

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

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

Elder Packer’s emphasis on ‘they knew it not’ suggests that the baptism with fire is something that can simply evolve from a testimony. As I have indicated above, this does not agree with the scriptural representation of the baptism of fire nor does it agree with the idea presented above that this baptism is a gate to the strait and narrow path to eternal life.

Contrast this statement with the comment by Alma after his born again experience from Mosiah 27:

24 For, said he, I have repented of my sins, and have been redeemed of the Lord; behold I am born of the Spirit.

25 And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters;

Alma states here that the experience of being born again; having our sins remitted by the power of the Holy Ghost is a requirement of all mankind. Alma was born of the Spirit – all mankind must be born again in the same way. The way to the strait and narrow path to eternal life is through the gate of baptism of fire and the Holy Ghost.

Let’s look at the context of this scripture found in 3 Nephi 9:20. There is a strong suggestion that this conversion of the Lamanites is referencing an event in the Book of Mormon. Prior to the edition released in 1981, there was a footnote on this scriptural verse pointing back to Helaman 5:45. (A footnote on Helaman 5:45 still points to 3 Nephi 9:20) This passage chronicles the miraculous rescue of Lehi and Nephi from prison and the conversion of 300 Lamanites. These Lamanites were apparently unfamiliar with things spiritual and needed one Aminadab to explain what was happening to them and what they needed to do to have the darkness lifted from them. It is very reasonable to me to accept that these Lamanites did not understand what was happening to them but were fully overwhelmed. Yes, I would suggest they didn’t know it was the Holy Ghost that was bringing them this baptism of fire. That is what was meant by ‘they know it not.” That situation is completely different from them not knowing that something had gradually changed them over time.

What does it say about the prevalence of the baptism of fire in the church when the person next in line to be prophet and president has determined that it is an imperceptible process over time? Even if the event were rare among LDS circles, doesn’t the man who leads the quorum of twelve apostles have the implicit requirement to have greater access to spiritual matters than those in the rank and file of the church? Does this fact teach the common member that they don’t need to strive for the baptism of fire if the man in line to be the next prophet hasn’t received it? Or alternatively, does it speak to the lack of sanctification demonstrated by those who profess to be apostles and prophets?

Let me now return to the question of this section. Is the latter-day church built upon the gospel of Christ? The fundamental question is whether the baptism of fire and of the Holy Ghost is a point event or a process over a long period of time. Based on the definition of the gospel found in 3 Nephi and D&C 33; based on the description in this second baptism in the scriptures, the baptism of fire and of the Holy Ghost is a critical component of the gospel of Jesus Christ. It is a singular experience that should be sought by all members. It is the gate to the strait and narrow path and the final entry point for church membership. Any effort to redefine this essential element of the gospel from a life changing event to a gradual culmination of a Christ-like life changes the gospel as taught by Christ. If the church is not built upon the gospel of Jesus Christ, it is not His church.

The Works of God

The last marker of the church of Christ is found in the following verses:

10 And if it so be that the church is built upon my gospel then will the Father show forth his own works in it.

11 But if it be not built upon my gospel, and is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return.

12 For their works do follow them, for it is because of their works that they are hewn down; therefore remember the things that I have told you.

In order to qualify as the church of Christ, the organization is to demonstrate the works of the Father as opposed to the works of men. To help us understand what the works of the Father are, Christ included this description later in the same chapter:

21 … ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do;

Here Christ teaches us that the works that He did among the Nephites are the works of the Father. We find a good summary of these works in chapter 26:

15 And it came to pass that after he had ascended into heaven—the second time that he showed himself unto them, and had gone unto the Father, after having healed all their sick, and their lame, and opened the eyes of their blind and unstopped the ears of the deaf, and even had done all manner of cures among them, and raised a man from the dead, and had shown forth his power unto them, and had ascended unto the Father—

I would submit that the works of the Father are demonstrated by the miracles that Christ performed while he was among the people. He healed their sick, gave sight to the blind and hearing to the deaf. He also raised the dead. These are the works that can be used to identify the church of Christ.

It is notable that this admonition to do the works of Christ was given, not the general membership, but to the twelve disciples. We find that these men did follow through in demonstrating the works of God in 4 Nephi:

5 And there were great and marvelous works wrought by the disciples of Jesus, insomuch that they did heal the sick, and raise the dead, and cause the lame to walk, and the blind to receive their sight, and the deaf to hear; and all manner of miracles did they work among the children of men; and in nothing did they work miracles save it were in the name of Jesus.

While we may, based on our faith, be party to miracles in our lives, the marker of the church can be found in the performance of these works of God by the leadership as demonstrated in these passages. The twelve that were called to lead the church among the Nephites were able to perform the works of the Father. Even after the people had turned against them, they still continued to do mighty miracles among the people as we read in 4 Nephi:

30 Therefore they did exercise power and authority over the disciples of Jesus who did tarry with them, and they did cast them into prison; but by the power of the word of God, which was in them, the prisons were rent in twain, and they went forth doing mighty miracles among them.

I think this is a significant aspect that these men continued to follow through with the charge given them by Christ even though they were threatened by the people and cast into prison. It does not appear that the faithfulness of the general population was needed to conduct miracles. Just as Peter healed the lame in Acts 2 to the wonder of all around, these men continued to perform miracles among the people. Are these miracles among us today? If the disciples of the Nephites, as commanded by Christ, performed miracles, should we not see these same miracles performed by the twelve that are called to lead us in this day?

Given a clear understanding of the works of God, let us now consider the works of men. I would suggest that the works of men are the things that we can do with our own hands and by our own strength. The building of great buildings is a good, but easy, example of the works of men. I would even include that acts of fellowship and the rituals of activity such as home teaching and temple attendance. Are these not the works of our own hands in contrast to the works wrought by the power of God? In the absence of these works of God, the works of men will bring us joy for a season but in the end we will be hewn down.

To be the church of Christ, the body of members must bear His name, they must abide by His gospel and the works of the Father must be demonstrated among them. I believe that all three of the markers must be present in order to be called the Church of Christ. Do we truly carry the name of Christ in all we do? Do we strictly adhere to the gospel Christ presented in the Book of Mormon? Do we have the works of God demonstrated by our leaders? These are the markers defined by Christ to identify His church.

What think ye?

The Webster’s definition of apostasy is 1) renunciation of a religious faith and 2) abandonment of a previous loyalty. Tracing the word back to its original Greek, one finds that an apostate could be defined as ‘one who stands apart.’ There are many great men and women who, based on their conscience or on revelation, were called to stand apart from their religious traditions. I would like to consider a few of these great souls both within and without the Mormon sphere.

Martin Luther

I have truly enjoyed reading on the life and works of Martin Luther. For many years, I simply placed him in the realm of a predecessor to Joseph Smith. This is still a valid statement but I believe we can learn much more from his life and struggles. He was born 8 years before Columbus discovered America. He grew up in the home of his parents who looked forward to their son becoming a lawyer and supporting them. While returning to school after a visit home, he was knocked down by a lightning strike. Fearful for his life, he pledged at the spot to enter the service of God. Two weeks later, he entered the monastery at the age of 22 never having read the Bible. When it was presented to him, he devoured it spending many days and months reading the word of God. Continually, through fasting and prayer, he sought to be acceptable to God. In 1510, Luther had the privilege of spending a month in Rome. He returned to Germany disillusioned by the crassness of the priests and the singular focus he saw there on money and excess.

While much of his life in the monastery was filled with the anxiety of a sinful soul, Martin struggled to find peace with God. Something, he realized, that could not happen until the whole man had been changed. With this challenge he struggled for many months. In 1513, he was assigned the chair of the Bible. Teaching from the Psalms brought him to the realization that Christ had indeed taken upon him our sins. It was an epiphany for the man who came to realize that he had did not have to rely on the myriad of acts demanded by the Holy Roman Church but only upon the merits and mercies of Jesus Christ.

This awakening caused him to rethink all that he had come to accept within the church and quickly led to the 95 Theses hanging on the door of the church in Wittenberg. His path took him before kings and princes. He was thrice excommunicated and condemned to death for his efforts to reconcile the actions of the church with the scriptures. His writings were burned and his life was only spared by the help of friends.

While he did not initially intend to break from the Catholic Church, he succeeded in crystallizing the German efforts to separate themselves from the Italian papal domination.

“Here, I stand” Words Martin Luther is said to have uttered as he stood before Emperor Charles V who was awaiting a recantation of all the ills that Luther had brought out upon the church. Luther did not recant but branded himself an apostate. One who stands apart.

(Here I Stand, A Life of Martin Luther by Roland H. Bainton and The Life and Times of Martin Luther by J. H. Merle D’Aubigne’)

Lehi

What would you call a man who deserted his home and struck out into the wilderness with his family without telling anyone? What would you think if this same man sent his sons back to kill one of the leaders of the church, kidnap his assistant and steal the sacred records of their faith?

I have often wondered what Lehi must have endured to follow the word of God into the desert. In this day, I would liken it to someone fleeing out of Salt Lake only to return, kill a church official and steal one of the original copies of the Book of Mormon.

Here is a man who, based on a dream, packed up a few possessions and disrupted the lives of his family in a major way. I don’t think Laman and Lemuel ever got over it as they stated in 1 Nephi 18:

21 Behold, these many years we have suffered in the wilderness, which time we might have enjoyed our possessions and the land of our inheritance; yea, and we might have been happy.

22 And we know that the people who were in the land of Jerusalem were a righteous people; for they kept the statutes and judgments of the Lord, and all his commandments, according to the law of Moses; wherefore, we know that they are a righteous people; and our father hath judged them, and hath led us away because we would hearken unto his words…

Lehi was called to leave his comfortable surroundings and his family, friends and church at the request of God. He was to separate himself from the life and environment that, undoubtedly, was comfortable and appealing. Wouldn’t Lehi have been considered an apostate by the leaders of the Jerusalem community? What kind of faith would it have taken to leave behind the comfort of orthodoxy for a tent in the desert?

Lehi, the visionary man, was willing to stand apart from what had been his entire life and livelihood. He caused his family and selected friends to leave the known and comfortable for the unknown and painful. While he may have been an apostate to the elders of Jerusalem, he was the father of a new nation to us… all because he hearkened to the word of God given him in a dream.

Alma the Elder

Alma had things going quite well. He had recently been elevated to a high priest position under great King Noah. He, perhaps along with his wives and concubines, were likely living large as we read in Mosiah 11:

14 And it came to pass that he (King Noah) placed his heart upon his riches, and he spent his time in riotous living with his wives and his concubines; and so did also his priests spend their time with harlots.

15 And it came to pass that he planted vineyards round about in the land; and he built wine-presses, and made wine in abundance; and therefore he became a wine-bibber, and also his people.

That is, until he heard Abinadi preach of Christ and was convinced that something was seriously wrong with what he was seeing. Unable to convince Noah of the error being committed, Alma was forced to flee for his life. He found refuge in the wilderness and was led by God to form a community based on principles that set him apart from his former life and position.

Given that King Noah was the ruling secular and religious authority at the time, I am sure that Alma was branded as an apostate; one who has abandoned his previous loyalty. To us, Alma was responding to the promptings of the spirit – first, seeking to give a man of God a wide berth but ultimately to re-establish the church of Christ in the wilderness.

Good Apostate or Bad Apostate?

The message here is that there may be times when being an apostate is doing the right thing. If the existing religious framework has become disconnected from the original mission of the church, it may take an apostate or two to bring some, perhaps a remnant, back in alignment with the will of God. Samuel the Lamanite stood on the wall and delivered a message to the Nephites that God was not pleased. Some people heard his words and repented. Most times, it seems these outliers are given the task of taking the message of repentance to the majority and are then encouraged to flee for their lives.

In D&C Section 112, we are told that ‘vengeance cometh speedily upon the inhabitants of the earth’ and ‘upon my house shall it begin.’ The meaning here to me is that latter day church is to encounter a correction or cleansing. Several times in the Book of Mormon, we Gentiles are told to ‘repent and return’ to the gospel. We are told that only we Gentiles who repent will participate in the building of New Jerusalem (3 Nephi 21:14-24). I believe there are many scriptural signs that dictate we, as a people who profess to have taken upon them the name of Christ, will need to repent and return or be left behind.

Have our hearts been so focused on riches that we are ripe for the message of Samuel the Lamanite to be delivered to us? Could it come from someone who was branded by the hierarchy of the church as an apostate? Time will tell.

What think ye?

The title of this post is from a comment made by one of the missionaries that stopped by the other day. We were discussing the church that Christ established among the Nephites. The elder was adamant that the twelve disciples selected by Christ to lead His church were not apostles and, therefore, were not as ‘important’ in terms of hierarchy and mission. I would grant that these twelve men would not be ‘judging the house of Israel’ as was assigned to the original twelve apostles at the time of Christ, but it has occupied my mind considerably these last few days just what basis should be used to assess their contribution to the kingdom of God. And by extension, what we should expect from the men who are called to lead the church of Christ today.

By my estimation, the best measure is the fruits as we read in Matthew 7:

15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.

16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.

18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.

20 Wherefore by their fruits ye shall know them.

It would seem to me that an examination of the fruits would be appropriate in understanding the differences between the ‘disciples’ of the Nephite church and the ‘apostles’ of today’s restored church.

First, let’s look at the twelve selected to lead the Nephite church. We only know a small amount about these men. We know their names and we know how long they lived (including the three Nephites). The scriptures do tell us that these men were able to establish a Zion community as we read in 3 Nephi 26:

17 And it came to pass that the disciples whom Jesus had chosen began from that time forth to baptize and to teach as many as did come unto them; and as many as were baptized in the name of Jesus were filled with the Holy Ghost.

18 And many of them saw and heard unspeakable things, which are not lawful to be written.

19 And they taught, and did minister one to another; and they had all things common among them, every man dealing justly, one with another.

20 And it came to pass that they did do all things even as Jesus had commanded them.

21 And they who were baptized in the name of Jesus were called the church of Christ.

These men were able to extend the baptism of fire and the Holy Ghost to all the members. They were able to teach marvelous things. Perhaps most important in my mind is that the community they led was able to employ the law of consecration – they had all things common among them. This is similar to the experience of the apostles at the time of Christ. They, too, were able to see the baptism of fire among the members and they too were able to establish a community based of the law of consecration.

How close to living the law of consecration are we today? What are the leaders of the restored church doing to bring the people to this state? Should we be satisfied with the terrestrial law of tithing as a marker of the condition of the church?

Another equally important product that the disciples were able to provide is found in fourth Nephi:

5 And there were great and marvelous works wrought by the disciples of Jesus, insomuch that they did heal the sick, and raise the dead, and cause the lame to walk, and the blind to receive their sight, and the deaf to hear; and all manner of miracles did they work among the children of men; and in nothing did they work miracles save it were in the name of Jesus.

These men were able to work miracles among the people. The scriptures repeatedly tell us that the presence of these miracles is a marker, not of just the men who perform them but of that veracity of the church of Christ. These works, as demonstrated by the Nephite disciples, are defined as the works of God and are required of His church, as found in 3 Nephi 27:

10 And if it so be that the church is built upon my gospel then will the Father show forth his own works in it.

11 But if it be not built upon my gospel, and is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return.

12 For their works do follow them, for it is because of their works that they are hewn down; therefore remember the things that I have told you.

The works of the Father are indeed the miracles as brought by the disciples. These men were able to demonstrate the works of the Father among the people to which they ministered.

So what of the apostles of today’s LDS Church? What are their fruits? Why are such miracles as described at the hands of the Nephite disciples not prevalent among the apostles of today? When was the last documented miracle by an apostle in the restored church? Why are they not blessing the church on a daily basis through these types of miracles?

What are the works of the leadership of the church? Should the building of 140 temples be counted as the works of the leadership of the church? Or the thousands of meeting houses and stake centers? Should we consider the ‘requirement’ by every apostle to publish their own words? What are the works of the corporate church? Is the billion dollar reconstruction of the area around the temple considered to be one of the major works of the men who lead the church today? These, unfortunately, are the works of men and they will only ‘have joy in their works for a season’ before they are hewn down.

In a talk given in Calgary, Alberta through the Church Educational System on May 7, 2000, Elder Dallin H. Oaks expanded the definition of miracle with these words recorded in the Church News of May 13, 2000:

Other far-reaching miracles occur as a result of obedience to the commandments of God. For example, he added, “there is something miraculous about the way the members of our Church pay their tithing so faithfully and are so blessed for doing so.”

Other large-scale miracles are occurring in the Church’s family history work, he said. “The effect of our Family Search Internet Genealogy Service in the year it has been available is truly miraculous. After one year our Internet site averages 8 million hits per day, representing daily visits by about 130,000 persons. In this same one-year period, the site registered users from 117 countries who downloaded over 410,000 copies of our Personal Ancestral File. This was an 8-fold increase in usage over the prior technology.”

Should the definition of miracles be changed to include the ‘works of man?’ Is it acceptable to the Lord that the works of God – raising the dead, healing the sick, the blind receiving sight, and the deaf receiving ability to hear - be supplemented with the works of man – the payment of tithing and the development of a popular website? As I have said before, should the condition of the church be measured on the terrestrial law of tithing, or the number of temples, or any other man-made activity? God had made it very clear that a church build upon the works of man will fail.

In summary, the lowly Nephite disciples who were called to lead the church of Christ were commanded to be ministers and servants to the people, they baptized them with water and with fire and the Holy Ghost. They were able to establish a Zion community, based on all things being common, that lasted three generations. They blessed the members of the church with mighty miracles – raising the dead, healing the sick. If I were to choose which made an adequate contribution to the kingdom of God, I would choose these disciples. They are an example of what our apostles should be today.

38 For it shall come to pass that the inhabitants of Zion shall judge all things pertaining to Zion.

39 And liars and hypocrites shall be proved by them, and they who are not apostles and prophets shall be known. (D&C 64)

What think ye?

I am going to diverge from my usual discussion items relating to doctrines in this post. I want to spend some time rehearsing some of my thoughts on genetics and the human soul. I have a son who is finishing his PhD in Molecular Biology at Berkeley. I have been ‘forced’ to educate myself on the topic so as to be conversant with him on his research and studies.

First, please understand that I am by training a computer engineer so this relieves me of any claim of expertise in my presentation on the topic. Here is some base information on the topic. The human genome is made up of 3.2 billion base pairs. These base pairs are made up of four different sugar and phosphate-based molecules which have been identified as adenine (A), thymine (T), cytosine (C) and guanine (G). As you may know, DNA is represented by a twisted ladder with pairs of these ‘chemicals’ loosely mated together by nitrogen based compounds where adenine and thymine (A-T pair) and cytosine and guanine (C-G pair) form the steps. So, you have the 3.2 billion rung ladder that represents the set of instructions that are used to guide the operation of our bodies. These base pairs are grouped together by function into genes of which there are about 30,000 in humans. These genes are grouped into chromosomes. All living things use this same template of base pairs and genes. The number of base pairs range from about 1.8 million in the influenza bacteria to 100 million in plants to 2.6 billion in mice and up to our 3.2 billion pairs.

Every cell in our body (with the exception of sperm and eggs) contains the complete DNA string described above. Every cell also only ‘activates’ a small portion of its genetic information in the production of proteins which are necessary for the purpose of that particular cell. In the normal operation of a cell, the nucleus or center of the cell manufactures a particular protein that is then transported to the edge of the cell where it is used for some purpose. So, a liver cell has the same base information as a skin cell but they operate completely differently with selected gene being activated in each circumstance.

Hopefully that is enough background for what I would like to discuss. For those interested in this topic, I would highly recommend the book Genome by Matt Ridley.

One aspect of this topic that amazes me is how incredibly complex the process is to get us to a functioning human being. What begins as a single cell, the union of sperm and egg, results in a uber-complex body with each subsystem working off the same ‘template.’ As this original single cell begins to divide, it is only a few days before these cells are called upon to begin to specialize. The mass of cells, which were originally identical, now are called upon to form every organ, bone and muscle found in our bodies. How does one cell know what it is to do? Right now there are only theories on how a cell at one end of the mass of cells is guided to start forming the head and its components while another at the other end works of the feet and toes. How do these cells ‘communicate?’ At this time, I have only found theories that suggest the original mass of cells differentiate based on the presence of electrical or chemical markers that vary by the position in the cell mass. I find these theories woefully inadequate in explaining how my fingers and finger nails formed at the end of my arms rather than on the top of my head ;-].

The other amazing aspect of ‘life’ is commonly referred to as ‘instinct.’ Those innate abilities that we are born with that seem to be hard-wired into our brains. One example is that kittens separated from their mother before their eyes are opened will attempt to cover their fecal matter. Is there some ‘universal’ cat etiquette that is carried into the next generation?

One of my favorite examples of instinct is the cuckoo bird. There are species of cuckoo bird that do not build nests but simply lay their eggs in the nests of other birds. The cuckoo egg is ‘programmed’ to hatch before the eggs of the host nest and the young cuckoo chick pushes the other eggs out of the nest. Having removed the competition, the young cuckoo bird now is nurtured by the host. The thrush, in this picture from Wikipedia, continues to feed what is an obvious (to us) intruder. I think that the positive aspect here is that there are no bounds to the love of a parent. Looking at the size of the nest, you can get some perspective on how ‘out of context’ this situation is.

So… how does the young cuckoo bird know to push the other eggs out of the nest? It had no clues from its parents or the environment to trigger this behavior. How is this invasive species able to continue this behavior over generations?

These are only a couple examples of instinctive behavior among living beings. How does a human baby begin life with the innate ability to suckle from the breast of their mother? How does a sea turtle deposited as an egg in the sand of the beach inherently know to move toward the ocean when it emerges from the egg? How does a spider know how to create a web even though they are separated from any examples?

These are all questions related to how species-related information is transferred to offspring. Through the miracle that is the development of a living organism; basic skills are, somehow, implanted in the brain. In many cases, these implanted skills, or instincts, are necessary for survival.

So, this brings me to the crux of the matter. How can a sequence of sugars and phosphates linked by nitrogen-based chemicals govern the incredibly complex process in the development of a living entity? How can this sequence of chemicals develop into a cognitive being with certain skills imbedded in their brain?

As I peruse the available scientific literature, I find references to this information contained in what is currently called ‘junk DNA;’ segments of our genetic material that has no apparent purpose. There are other theories regarding how this information is carried in the DNA structure but none seem to satisfy the programmer in me. We share with other mammals between 70 and 90% of our genetic material. The unique material is what differentiates us physically from the mice and birds and whales in the world. I find it implausible that the same code used to build the physical body could also contain the programming.

In my mind, the argument is the same as saying a computer parts list when assembled correctly will automatically contain the operating system. As an engineer, I know that I can easily assemble a computer if I have all the physical elements needed. I also know that the computer will not be viable until an operating system is installed. The operating system is the set of instructions needed to make use of the physical components.

Our brain and the associated body are not viable without the equivalent operating system software. In my opinion, the ‘instincts’ we are born with partially represent the fundamental equivalent to this operating system. This is where I need to inject the spiritual aspect of this discussion. I hold that we, as souls or living beings, are a combination of spirit and body.  I believe the spirit which is embedded in the physical body at some point when the cells begin to differentiate carries with it the basic information needed to act in the ‘role’ defined.

It is easy for me to believe that all living things are a combination of physical and spiritual entities. The spirit of the yet to be born bird, or spider, or for that matter, any other living thing brings with it the necessary instincts and basic operating system to function in the context of its existence. We begin with this basic instinct to build our knowledge. I believe that this basic toolkit with which we are born gives us not only the basic tools but also the intrinsic uniqueness that every living thing enjoys.

As I contemplate the incredible complexity of my own body and as I have watched the process wherein new life is brought about, I find it much easier to believe in a creative God than in evolution’s process of trial and error .

From Genesis, chapter one, we read:

20  And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.
21  And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.
22  And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.

The miracle of life is a testimony to me of the existence of this unseen world. There are clues all around us, if we but pay attention.

What think ye?

The Book of Mormon records the visit of Christ to the ‘people of Nephi.’ As a missionary, I recall the recitation of the scripture in 3^rd Nephi as follows:

…they saw a Man descending out of heaven; and he was clothed in a white robe; and he came down and stood in the midst of them; and the eyes of the whole multitude were turned upon him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them.

I still hold closely the feeling I had as I struggled to learn this in a foreign tongue; we had new information to share with the world. Christ visited his people in other lands. His message was for all nations, and kindreds, and people, and tongues. I never got to use that lesson very often as it was next to the last of the missionary discussions but the feeling persists to this day.

What a privilege the people of Nephi had in being able to approach the resurrected Christ and thrust their hands into His side and feel the prints of the nails in His hands and feet. This was the first action Christ directed upon His glorious arrival. The second was to call forward Nephi to come before him as recorded in 3 Nephi, chapter 11:

18 And it came to pass that he spake unto Nephi (for Nephi was among the multitude) and he commanded him that he should come forth.

19 And Nephi arose and went forth, and bowed himself before the Lord and did kiss his feet.

20 And the Lord commanded him that he should arise. And he arose and stood before him.

21 And the Lord said unto him: I give unto you power that ye shall baptize this people when I am again ascended into heaven.

22 And again the Lord called others, and said unto them likewise; and he gave unto them power to baptize….

Here we find the twelve disciples charged with the authority to baptize. Along with this we find that Christ explicitly defined the baptismal process that the twelve were to follow. I find it interesting that throughout the rest of the description of the people of Nephi, I cannot find any place where this was delegated beyond the twelve. As I read of the visit of Christ, this time I wish to focus on what I would call the roles and responsibilities of the twelve as defined by Christ.

We read the following in chapter 12 as Christ began to speak to the multitude:

Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power that they may baptize you with water; and after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me and be baptized, after that ye have seen me and know that I am.

Here we read that the disciples were chosen to be ministers and servants. I wonder what it must be like to be called to lead His church and be told that you are to be a servant. I believe this was a message to the twelve to maintain their humility and shun any pride or ego that could come from such a calling.

Following His discourse, Christ then gives another commandment to the twelve disciples, as found in Chapter 18:

3 And when the disciples had come with bread and wine, he took of the bread and brake and blessed it; and he gave unto the disciples and commanded that they should eat.

4 And when they had eaten and were filled, he commanded that they should give unto the multitude.

5 And when the multitude had eaten and were filled, he said unto the disciples: Behold there shall one be ordained among you, and to him will I give power that he shall break bread and bless it and give it unto the people of my church, unto all those who shall believe and be baptized in my name.

I find it interesting that there would be ‘one’ of the disciples ordained among the people of Nephi to prepare and administer the emblems of the sacrament to the members of His church. Again, I can find no evidence in the subsequent discussion of this people that indicates the sacrament was treated any differently.

Then, Christ, speaking of the baptism and the sacrament, says the following:

11 And this shall ye always do to those who repent and are baptized in my name; and ye shall do it in remembrance of my blood, which I have shed for you, that ye may witness unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you.

12 And I give unto you a commandment that ye shall do these things. And if ye shall always do these things blessed are ye, for ye are built upon my rock.

13 But whoso among you shall do more or less than these are not built upon my rock, but are built upon a sandy foundation; and when the rain descends, and the floods come, and the winds blow, and beat upon them, they shall fall, and the gates of hell are ready open to receive them.

The disciples are to baptize and conduct the sacrament. The warning comes next. If they continue to do these things, they will be built on the rock of Christ. But… if they do ‘more or less’ than this, they will build on a sandy foundation. What is the message to us here? How much credence should we place on the Book of Mormon and the visit of Christ to the people of Nephi in the definition of the role of the twelve chosen to lead the church of Christ? Should their role be constrained to baptism and sacrament, no more no less? Should the charge given to the modern leaders of the church be significantly different than that presented in Christ’s visit? How can we possibly accomplish this if those that are members of His church are not gathered together?

In the next verses, the disciples are charged with not allowing anyone to partake of the unworthily when they shall administer it. This again reinforces the idea that the twelve are responsible for the correct administration of the sacrament.

In verse 37 of chapter 18 we read that Christ ‘gave them power to give the Holy Ghost.’ Christ, in praying to the Father said in chapter 19 verse 20 ‘Father, I thank thee that thou has given the Holy Ghost unto thee whom I have chosen.’ I take this to mean that the disciples, in a similar manner, are able to call upon the recipient to ‘receive the Holy Ghost’ but it is incumbent upon the person to prepare themselves to receive this gift from the Father.

Again in chapter 19, we read:

13 And it came to pass when they were all baptized and had come up out of the water, the Holy Ghost did fall upon them, and they were filled with the Holy Ghost and with fire.

All the disciples were baptized by water, and they then experienced the second baptism of fire and the Holy Ghost. This event transpired at the beginning of their ministry not as an imperceptible event after a long life of Christ-like service. We read later in verse 28 that these men were ‘purified.’ This is consistent with the remission of sins through the baptism of fire and the Holy Ghost (see 2 Nephi 31:17-20). Should we expect anything different from the twelve that lead the church in modern times?

Speaking of the twelve disciples, we read:

8 And when they had ministered those same words which Jesus had spoken—nothing varying from the words which Jesus had spoken—behold, they knelt again and prayed to the Father in the name of Jesus.

When the disciples ministered unto the people, they used only the words that Christ had spoken, ‘nothing varying.’ How important is it for the disciples to stay on message? As they were warned earlier, they were not to do more or less than what Christ commanded them. What are we to think of the modern disciples who are ‘obligated’ to publish books of their wisdom? Does this seem to be consistent with the message delivered by Christ to these earlier disciples? Is it right that leaders of the church of Christ supplement their incomes with the book profits from adding to the words of Christ?

Because the disciples stayed on task this was the result from chapter 26:

17 And it came to pass that the disciples whom Jesus had chosen began from that time forth to baptize and to teach as many as did come unto them; and as many as were baptized in the name of Jesus were filled with the Holy Ghost.

18 And many of them saw and heard unspeakable things, which are not lawful to be written.

19 And they taught, and did minister one to another; and they had all things common among them, every man dealing justly, one with another.

20 And it came to pass that they did do all things even as Jesus had commanded them.

21 And they who were baptized in the name of Jesus were called the church of Christ.

We read later that as the disciple passed away, others were ordained in their stead. There is again no mention that their responsibilities were delegated to others. The message is clear to me - the environment necessary to being about the implementation of the law of consecration (all things common) is achieved by both the disciples/leaders and the people staying on task with baptism, the sacrament, the baptism of fire and the Holy Ghost, to receive all the other blessings that come from the ‘true’ church of Christ (4 Nephi):

5 And there were great and marvelous works wrought by the disciples of Jesus, insomuch that they did heal the sick, and raise the dead, and cause the lame to walk, and the blind to receive their sight, and the deaf to hear; and all manner of miracles did they work among the children of men; and in nothing did they work miracles save it were in the name of Jesus.

How much of this is required of us today? Can we reach this ‘Zion’ when we are not willing to stay on task? Has the ‘gospel of prosperity’ supplanted the gospel of Christ among those ‘who profess to be called by His name?’ Do we seek after drivers and limos and multi-million dollar penthouses instead of seeking to be servants?

I am reminded of the pride before the fall:

25 And so great was the prosperity of the church, and so many the blessings which were poured out upon the people, that even the high priests and the teachers were themselves astonished beyond measure.

It took only a decade for the people described in this quote from Helaman, chapter 3 until ‘they did not prosper, but were afflicted and smitten…until they had lost possession of almost all of their lands.’ Is that what awaits us if we do not see the situation we are in? Is all well in Zion?

What think ye?

In Section 84 of the Doctrine and Covenants, we read of the condemnation that ‘resteth upon the children of Zion, even all.’ We also have the words of President Ezra Taft Benson reminding us that this condemnation has not been lifted in this day. I have had some concern that I didn’t completely understand what was being said in these verses. This is my feeble attempt to better represent what the Spirit is telling me on this topic.

Starting in verse 47 of D&C 84 we read:

47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.

48 And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world.

The process of ‘coming unto God’ is facilitated by listening to the voice of the Spirit. The result of this liaison with the Spirit is that we are taught of the covenant that Lord expects us to make when we have come unto Him. Each of us have the opportunity to seek the Spirit, hear the words, and participate in this covenant individually. The comment regarding the covenant has been ‘renewed’ suggests that it was offered before to those who were called by His name.

49 And the whole world lieth in sin, and groaneth under darkness and under the bondage of sin.

50 And by this you may know they are under the bondage of sin, because they come not unto me.

51 For whoso cometh not unto me is under the bondage of sin.

52 And whoso receiveth not my voice is not acquainted with my voice, and is not of me.

53 And by this you may know the righteous from the wicked, and that the whole world groaneth under sin and darkness even now.

I find it interesting that those who don’t come unto God are bound by sin. Conversely, those who come unto God have received a remission of their sins. I equate this process of coming unto God to the process of being sanctified through the remission of our sins. This remission of sins is achieved through the baptism of fire and the Holy Ghost (2 Nephi 31:17).

54 And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received—

55 Which vanity and unbelief have brought the whole church under condemnation.

56 And this condemnation resteth upon the children of Zion, even all.

57 And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon and the former commandments which I have given them, not only to say, but to do according to that which I have written—

Vanity can be defined as ‘excessive pride in one’s abilities and achievements (dictionary.com). At the time when this revelation was given, it was vanity that pushed the members of the church in that day to set themselves upon the land of Zion without adequate preparation. As a result, they were put under condemnation and we remain under that condemnation today according to President Benson.

One of my concerns is that this condemnation may have been incorrectly applied in this generation. Does the current church organization truly represent Zion either geographically or spiritually? We are not located where God defined Zion to be nor are we collectively ‘the pure in heart’ that the Lord requires. We call ourselves ‘Zion’ but it is vanity to assume that our abilities and achievements are sufficient to warrant the title.

Another concern is that the admonition of President Benson was turned into a drive to read the Book of Mormon. It is ironic that the Lord included the warning ‘not only to say, but to do according to that which I have written.’ I would equate our focus on reading the Book of Mormon with only saying the words. Have we collectively or individually DONE what that Lord has asked us to do?

But what is this ‘new covenant even the Book of Mormon?’ One aspect is that we are told the everlasting covenant is the fulness of the gospel (D&C 66:2). We also know the Lord speaks of the Book of Mormon stating the ‘fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants’ (Joseph Smith – History, verse 34). One good reason to read the chapters dealing with the visit of Jesus Christ is to understand what the ‘fulness’ of the gospel is and what it is not.

Perhaps what this covenant means is that we are to embrace the covenants found in the Book of Mormon. Of the more than 150 references to covenant in the Book of Mormon, most of them refer to the original covenant the Lord made with the house of Israel. There are references to the covenants of the Gadiantons which we will ignore. There are also covenants made by groups, such as the Anti-Nephi-Lehies regarding the use of weapons to protect themselves (Alma 24).

There are references to two covenants that I think are pertinent to this discussion. Those souls that gathered with Alma at the waters of Mormon were participants of a covenant prior to their baptism as we read in Mosial 18:10:

Now I say unto you, if this be the desire of your hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye have entered into a covenant with him, that ye will serve him and keep his commandments, that he may pour out his Spirit more abundantly upon you?

This covenant, or two-way promise, was that the people would be baptized and serve him and keep his commandments. The Lord’s obligation was to bless them with an outpouring of His Spirit. I would suggest that this pre-baptismal covenant is fulfilled when we receive the baptism of fire and the Holy Ghost.

The second covenant I would like to highlight is found in Mosiah, chapter 5. After the people of King Benjamin collectively received the baptism of fire and the Holy Ghost and received a remission of their sins, they expressed a willingness to enter into a new covenant as we read here:

5 And we are willing to enter into a covenant with our God to do his will, and to be obedient to his commandments in all things that he shall command us, all the remainder of our days, that we may not bring upon ourselves a never-ending torment, as has been spoken by the angel, that we may not drink out of the cup of the wrath of God.

6 And now, these are the words which king Benjamin desired of them; and therefore he said unto them: Ye have spoken the words that I desired; and the covenant which ye have made is a righteous covenant.

7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters.

8 And under this head ye are made free, and there is no other head whereby ye can be made free. There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives.

Again, the people covenanted to do the will of God and be obedient to his commandments for the rest of their lives. The other half of the covenant, the Lord’s half, is that they became His sons and daughters; they have been spiritually born of Christ. In becoming sons and daughters of Christ, we become heirs also. I speak of this not in a material sense but of a spiritual sense. We become recipients of the knowledge and wisdom of God which is more precious than any kingdoms or principalities.

The Lord also tells us that it does not matter what lineage we belong to; what matters is what is in our heart individually:

For behold, I say unto you that as many of the Gentiles as will repent are the covenant people of the Lord; and as many of the Jews as will not repent shall be cast off; 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 30:2)

Whether you consider yourself a Gentile, a Jew, or a member of the house of Israel, you have an equal opportunity to enter into this covenant.

In summary, those who seek to be called by the name of Christ are to be bound by covenants. Our baptismal covenant can be fulfilled by the baptism of fire and the Holy Ghost which is a component of the fulness of the gospel or the everlasting covenant. If we are diligent in keeping the commandments of God, we are presented with an opportunity to have the bondage of sin removed from us and with it, the condemnation of God; hopefully, an opportunity to build Zion in the mode that God intends.

What think ye?

As you read this blog, you are likely in one of two camps. The first camp is the group that dutifully follows that direction of the brethren and avoids the mysteries. Conversations that move too far off the mainstream are met with a cautionary comment that we should avoid the mysteries and stick to the gospel. The other camp is composed of the group that has actually ‘read’ the scriptures and understands that the mysteries of God, as alluded to in the scriptures, are vital to our salvation. If you are a member of the first group, be warned that this is an attempt to move you to the latter perspective – the mysteries of God are to be sought after.

First, consider the following. In Alma, chapters 11 and 12, we read of the confrontation between Zeezrom, an ‘expert in the devices of the devil’ and the missionaries Amulek and Alma. Following a rather sound defeat at the hands of the good guys, Zeezrom begins to sincerely ask questions that ‘he might know more concerning the kingdom of God.’ He asks the following:

What does this mean which Amulek hath spoken concerning the resurrection of the dead, that all shall rise from the dead, both the just and the unjust, and are brought to stand before God to be judged according to their works? (Alma 12:8)

Alma’s response is enlightening, not only from a doctrinal perspective, but also from a definitional point of view. Before Alma answer’s Zeezrom’s question regarding the resurrection, I believe he first clarifies the content of the discussion. The answer that he is going to give Zeezrom is considered to be a mystery of God and should be treated carefully. Here is Alma’s response found in Alma 12:9-11:

And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.

And therefore, 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 he 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; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell.

Alma’s point here is to us as well as Zeezrom. We should not harden our hearts to the word of God (which I take to be personal revelation). In so doing we will be given to know the mysteries of God in full. A key understanding here is that Alma’s answer to Zeezrom regarding the resurrection and judgment is considered to a mystery of God.

Now let’s take a look at Section 76 of Doctrine and Covenants, a marvelous composition reciting the vision of the three degrees of glory experienced by Joseph Smith and Sidney Rigdon. Here is how the Lord introduces the topic found in verses 5 through 7:

For thus saith the Lord—I, the Lord, am merciful and gracious unto those who fear me, and delight to honor those who serve me in righteousness and in truth unto the end.

Great shall be their reward and eternal shall be their glory.

And to them will I reveal all mysteries, yea, all the hidden mysteries of my kingdom from days of old, and for ages to come, will I make known unto them the good pleasure of my will concerning all things pertaining to my kingdom.

Here the Lord speaks of the blessings promised to those who fear Him and serve Him in righteousness and truth, enduring to the end. They are to be the recipients of ALL the mysteries of His kingdom. This, I believe, was not directed solely to Joseph and Sidney, but is a signal to all those who seek to serve God. We can be the recipients of all that God considers a mystery. What a tremendous blessing to those who understand and seek to receive His mysteries.

After presenting the information contained in section 76 regarding the three kingdoms and the benefits and liabilities of each, the vision is extinguished. Joseph records the following in verses which close out the section:

This is the end of the vision which we saw, which we were commanded to write while we were yet in the Spirit.

But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he showed unto us, which surpass 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 man 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 Spirit, which God bestows on those who love him, and purify 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.

And to God and the Lamb be glory, and honor, and dominion forever and ever. Amen.

Here Joseph reaffirms that the contents of this section are considered a mystery of the kingdom of God. However, the content recorded in the section is only a small portion of what God gave to Joseph and Sidney. The broader knowledge was not to be given out freely but was only to be bestowed ‘on those who love him, and purify themselves before Him.’ I believe that the Lord is giving us an understanding that these things can be made known to us individually if we will prepare ourselves. It is edifying to me to see that the two scriptures dealing with the mysteries of the kingdom of God are consistent.

We can indeed be given personal access to this knowledge if we seek Him and sanctify ourselves. The key is the knowledge that these things are available. If we do not consider it important to seek after the mysteries of God or have a misguided understanding of the purpose of mysteries, how are we to receive these things from God? If we are not willing to pay the price that God asks, why should we think we should receive of these things? People! In these scriptures, God has promised us personal revelation pertaining to all the mysteries of God, if we will prepare ourselves to receive them. Think of it!

As a closing thought, I would like to again quote from Alma. First, consider that Alma was the recipient of the sanctifying baptism of fire when he was cleansed of all his sin and guilt. Secondly, simply passing through such an event does not give him nor us carte blanche to the knowledge of the kingdom of God. He actually had to work and strive to receive of the mysteries. Here is what he said, found in Alma 5:45-47:

… Do ye not suppose that I know of these things myself? Behold, I testify unto you that I do know that these things whereof I have spoken are true. And how do ye suppose that I know of their surety?

Behold, I say unto you they are made known unto me by the Holy Spirit of God. Behold, I have fasted and prayed many days that I might know these things of myself. And now I do know of myself that they are true; for the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation which is in me.

And moreover, I say unto you that it has thus been revealed unto me, that the words which have been spoken by our fathers are true, even so according to the spirit of prophecy which is in me, which is also by the manifestation of the Spirit of God.

I marvel at the diligence that men such as Alma and Joseph and Sidney exhibited in seeking to know the mysteries of God. I marvel that God has extended that promise to each of us to follow the same path; to receive all that He has reserved for those that serve Him in righteousness and truth.

For those who shied away from the mysteries, have I convinced you to consider an alternative path?

What think ye?

After the death of Lehi and before two sides of the family went different directions, Nephi presents ‘the things of his soul.’ No longer constrained by their father Lehi, the older brothers now began to talk of death instead of their earlier abuse of Nephi. The righteous portion of the family would shortly flee for their lives, beginning the centuries of struggle between Nephites and Lamanites.

Found in 2 Nephi, chapter 4, the younger brother of Laman and Lemuel seeks to share his thoughts in what must have been a very stressful time. This psalm provides an insight into the heart and thoughts of Nephi and provides guidance to all of us in times of testing.

The following contains some of my thoughts as one reads through this fourth chapter of the second book of Nephi in the Book of Mormon.

15 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.

16 Behold, my soul delighteth in the things of the Lord; and my heart pondereth continually upon the things which I have seen and heard.

The scriptures represent a source of wisdom and understanding unequaled by any other physical object around us. For many years, I dutifully read the scriptures, both individually and as a family. I was proficient in responding with the pat answers and scriptures to the quadrennial questions in Sunday School. But, as a spiritual crisis mounted around me, I could no longer be satisfied with the pat answer. I first began by seeking out the books of the thoughts of man. My library of Mormon theology and Christian History expanded to hundreds of items. I spent much time reading and pondering these works assuming the I could find another person who could give me the answers I was looking for.

Slowly I realized that I had been looking in the wrong places. Much like the drunk who looks for his keys under the lamppost because the light is better, I sought to rely on the sometimes errant thoughts of others as my source for second hand spiritual knowledge. Today, my sizable collection of books is for sale and I have learned that the scriptures contain more of what I was looking for than I had ever conceived. Nephi got it right; I delight in the scriptures and my heart ponders the deeper meaning that had eluded me for many years.

17 Nevertheless, notwithstanding the great goodness of the Lord, in showing me his great and marvelous works, my heart exclaimeth: O wretched man that I am! Yea, my heart sorroweth because of my flesh; my soul grieveth because of mine iniquities.

18 I am encompassed about, because of the temptations and the sins which do so easily beset me.

19 And when I desire to rejoice, my heart groaneth because of my sins; nevertheless, I know in whom I have trusted.

The culture of the church requires that we put on a good face and present ourselves as pristine pillars of piety, unmarred by the stains of the world around us. Our leaders do not, as Nephi did, speak of their weaknesses and temptations, and we are not disposed either. Instead, we carry on as resolute as the pioneers, a stern face and a distain for those who show weakness or reek of their addictions. What would the church be like if Nephi’s example were carried forward? Would we be willing to express our fears and weaknesses to the body of the church? Would we, as Nephi, be willing to admit our temptations and failures? Humility would be the gain, and pride would flee.

20 My God hath been my support; he hath led me through mine afflictions in the wilderness; and he hath preserved me upon the waters of the great deep.

21 He hath filled me with his love, even unto the consuming of my flesh.

22 He hath confounded mine enemies, unto the causing of them to quake before me.

How great was the faith of Nephi? I marvel at his story when, as a young man, he had the audacity to seek the same vision as his father. In 1 Nephi 10:17-19, one reads: ‘I, Nephi, was desirous also that I might see, and hear, and know of these things, by the power of the Holy Ghost, which is the gift of God unto all those who diligently see him… for he that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them…’ Could we exhibit the same kind of faith and reliance on the Lord in this day? Are we not promised that we can receive the same things that Nephi received?

23 Behold, he hath heard my cry by day, and he hath given me knowledge by visions in the night-time.

24 And by day have I waxed bold in mighty prayer before him; yea, my voice have I sent up on high; and angels came down and ministered unto me.

25 And upon the wings of his Spirit hath my body been carried away upon exceedingly high mountains. And mine eyes have beheld great things, yea, even too great for man; therefore I was bidden that I should not write them.

Are ‘visions of the night-time’ anything other than our dreams? How do we treat our dreams in this age of sophistication? Lehi’s encounter with the tree of life took place in a dream. Are we losing a valuable source of knowledge when we dismiss our dreams as products of our diet or environment? As for me, I have found certain dreams to be filled with information and insight. By carefully recording and pondering the symbolism found in our dreams, would our knowledge of God and his plans be enriched? I believe the answer is ‘yes.’

Prayer represents our desire to communicate with our Father. If there is anything, in my mind, that is our task in this mortality, it is to come to know and love our Father in Heaven. Raising our voice in solemn prayer represents a conduit to this understanding. Could it be that through prayer, mighty and meaningful, we would be able to call down the ministering angels to us?

26 O then, if I have seen so great things, if the Lord in his condescension unto the children of men hath visited men in so much mercy, why should my heart weep and my soul linger in the valley of sorrow, and my flesh waste away, and my strength slacken, because of mine afflictions?

27 And why should I yield to sin, because of my flesh? Yea, why should I give way to temptations, that the evil one have place in my heart to destroy my peace and afflict my soul? Why am I angry because of mine enemy?

28 Awake, my soul! No longer droop in sin. Rejoice, O my heart, and give place no more for the enemy of my soul.

29 Do not anger again because of mine enemies. Do not slacken my strength because of mine afflictions.

One of the hardest obstacles in my life has been to move away from allowing events around me to trigger a yielding to neglect of duty or sin. It can be so easy to let my ’strength slacken’ when confronted with today’s afflictions. The message to me in this part is that true happiness comes only from reliance on God. We cannot control the events around us but we can control how we react to them. I must continually remind myself not to ’slacken my strength because of my perceived afflictions.’

30 Rejoice, O my heart, and cry unto the Lord, and say: O Lord, I will praise thee forever; yea, my soul will rejoice in thee, my God, and the rock of my salvation.

31 O Lord, wilt thou redeem my soul? Wilt thou deliver me out of the hands of mine enemies? Wilt thou make me that I may shake at the appearance of sin?

32 May the gates of hell be shut continually before me, because that my heart is broken and my spirit is contrite! O Lord, wilt thou not shut the gates of thy righteousness before me, that I may walk in the path of the low valley, that I may be strict in the plain road!

33 O Lord, wilt thou encircle me around in the robe of thy righteousness! O Lord, wilt thou make a way for mine escape before mine enemies! Wilt thou make my path straight before me! Wilt thou not place a stumbling block in my way—but that thou wouldst clear my way before me, and hedge not up my way, but the ways of mine enemy.

Have you experienced the all-consuming joy that comes through the power of the Holy Ghost? It is not just a burning in the bosom but a complete spiritual makeover. It brings with it the power to sanctify and cleanse and leaves you with no desire to do evil. I speak of the baptism of fire and the Holy Ghost promised to those who diligently seek God. One of the prerequisites is a ‘broken heart and a contrite spirit.’

34 O Lord, I have trusted in thee, and I will trust in thee forever. I will not put my trust in the arm of flesh; for I know that cursed is he that putteth his trust in the arm of flesh. Yea, cursed is he that putteth his trust in man or maketh flesh his arm.

35 Yea, I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen.

I believe that Nephi’s warning regarding the arm of flesh pertains to any reliance on another human for our spiritual structure. The warning here is that we must seek and achieve a relationship with God, solely upon our own efforts, to acquire this state of happiness. No stake president, apostle, or prophet can sanctify us. It is only found in the relationship we build with God.

What think ye?

One of the primary markers of a true Zion community is the sharing of both spiritual and physical resources. As the title of this post suggests, the church of Christ founded after the visit of the Messiah to the Nephites treated the material possessions of the members as ‘common property.’ We read in Fourth Nephi of the establishment of this community:

…behold the disciples of Jesus had formed a church of Christ in all the lands round about. And as many as did come unto them, and did truly repent of their sins, were baptized in the name of Jesus; and they did also receive the Holy Ghost.

And it came to pass in the thirty and sixth year, the people were all converted unto the Lord, upon all the face of the land, both Nephites and Lamanites, and there were no contentions and disputations among them, and every man did deal justly one with another.

And they had all things common among them; therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift. (4 Nephi 1:1-3)

This community, more than any other in the scriptures, enjoyed the ‘fruits of the Spirit’ and the bounty of the Lords blessings. In the description of their ‘continued peace in the land’ we read of the following attributes:

• All manner of miracles…among the children of men (verse 5)
  
• Rebuilt the great cities that were burned (verse 7)
  
• No longer followed the law of Moses (verse 12)
  
• Continued fasting and prayer (verse 12)
  
• Meeting together often to pray and hear the word of the Lord (verse 12)
  
• No contentions among all the people (verse 16)
  

Perhaps the best summary of their lifestyle is found in the following verses:

And it came to pass that there was no contention in the land, because of the love of God which did dwell in the hearts of the people.

And there were no envyings, nor strifes, nor tumults, nor whoredoms, nor lyings, nor murders, nor any manner of lasciviousness; and surely there could not be a happier people among all the people who had been created by the hand of God.

There were no robbers, nor murderers, neither were there Lamanites, nor any manner of -ites; but they were in one, the children of Christ, and heirs to the kingdom of God. (4 Nephi 1:15-17)

As we read here, Nephi attributed the success of the church to the ‘love of God’ found in the ‘hearts of the people.’ This idyllic community lasted about 165 years. Its end was marked with the return of ‘mine and yours;’ as pride enveloped the community:

And now, in this two hundred and first year there began to be among them those who were lifted up in pride, such as the wearing of costly apparel, and all manner of fine pearls, and of the fine things of the world.

And from that time forth they did have their goods and their substance no more common among them.

And they began to be divided into classes; and they began to build up churches unto themselves to get gain, and began to deny the true church of Christ.

Once the people no longer kept on things in common, the true church of Christ found it was competing with another ‘church’ which apparently was very attractive to the people. These new churches were built to get gain and grew very strong even to the point of persecuting the true church.

Other examples are found in the scriptures of this people called Zion. We can read in Acts of this type of community following the Lords ministry in the land of Jerusalem:

And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.

And fear came upon every soul: and many wonders and signs were done by the apostles.

And all that believed were together, and had all things common;

And sold their possessions and goods, and parted them to all men, as every man had need.

And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,

These people were able to achieve and sustain their community. We do not know how long it lasted but we do know they were able to achieve the goal while embedded in the larger community.

Here is what we find in Moses 7:17-19 regarding the society of Enoch:

The fear of the Lord was upon all nations, so great was the glory of the Lord, which was upon his people. And the Lord blessed the land, and they were blessed upon the mountains, and upon the high places, and did flourish.

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.

And Enoch continued his preaching in righteousness unto the people of God. And it came to pass in his days, that he built a city that was called the City of Holiness, even ZION.

Here we find more attributes necessary to establish a community of the Lord called ZION. If we are to become a ZION, we need to be of ‘one heart’ which I suggest means that we must see the value in each individual and have the godly love mentioned earlier. We need to be of ‘one mind’ suggesting that we must be unified in the doctrines of the kingdom. We must dwell in righteousness meaning we cannot be distracted by pastimes which bring no value. We, finally, must find a way to share our bounty with those who are in need. This requires an absence of pride and selfishness. From these above examples, we can now determine some glimmer of what we are required to do before we call ourselves ZION.

So… how do we stack up? In this last dispensation, the Lord once again called upon those who profess His name to establish Zion. The early saints were called to go to Independence and establish Zion through the law of consecration. For a variety of reasons, this early attempt failed.

Brigham Young attempted to establish communities following prescriptions of the United Order. Orderville, Brigham City and other communities made valiant attempts to live as ‘one’ but achieved limited success over a short period. By the time of his death in 1877, it could be said that Brigham Young had done all that he could to ‘reform’ and ’sanctify’ the people of the church to prepare them as a Zion people but with no lasting success.

I had an acquaintance who would regularly end their correspondence with “next year in Zion.” This phrase was meant to signify the goal that we should all have in becoming the people of God. Do we still have this goal prominent among us or have we redefined ‘Zion’ to mean something more comfortable to our materialistic and prideful society of saints? Do we have the right to call ourselves ‘Zion’ when we do not meet the criteria established by the Lord to use that name?

What think ye?

Beginning with the 1921 edition of the Doctrine and Covenants, the book no longer contained what was called the ‘Lectures on Theology’ and later the ‘Lecture on Faith.’ I thought it would be of interest to briefly recap some of the aspects of this change to our inspired standard works. As a reference point, I have scanned the first pages of the two major sections of an 1898 edition of the D&C. You see below that the first section was composed of the Lectures on Faith with a header noting the Lectures focused “on the Doctrine of the Church of Jesus Christ of Latter-day Saints, originally delivered before a Class of the Elders, in Kirtland, Ohio.”

The next major component of the book contains the sections as we would expect in the D&C. As you can see, this second part of the book is called the “Covenants and Commandments of the Lord, to his servants of the Church of Jesus Christ of Latter-day Saints.” The words ‘covenants’ and ‘commandments’ are then found at the top of all pages in this segment of the book while the first segment has ‘lectures on faith’ across the top of each page.

So, why would it be acceptable to include the Lectures on Faith in the Doctrine and Covenants for 86 years, but then remove the information? FAIR has summarized the church’s viewpoint on this matter here.

(http://en.fairmormon.org/Lectures_on_Faith_removed_from_Doctrine_and_Covenants)

From an historical perspective, the effort began in September 24, 1834 as noted in the minutes of the High Council meeting at Kirtland:

The council then proceeded to appoint a committee to arrange the items of the doctrine of Jesus Christ, for the government of the Church of Latter-day Saints, which Church was organized and commenced its rise on the 6th of April, 1830. These items are to be taken from the Bible, Book of Mormon, and the revelations which have been given to the Church up to this date, or that shall be given until such arrangements are made.” (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols., introduction and notes by B. H. Roberts, 2:, p.165)

This committee was composed of Joseph Smith, Oliver Cowdery, Sidney Rigdon, and Frederick G. Williams. Little is known about the activities of this committee but one can find a reference to Joseph Smith activities subsequent to the formation of the committee in this diary note:

January, 1835.-During the month of January, I was engaged in the school of the Elders, and in preparing the lectures on theology for publication in the book of Doctrine and Covenants, which the committee appointed last September were now compiling. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols., introduction and notes by B. H. Roberts, 2:, p.180)

It appears from this entry that it was clearly Joseph’s intent to include the lectures in the replacement for the Book of Commandments to be known as the Book of Doctrine and Covenants.

On August 17^th, 1835, a general assembly of the church was held at Kirtland. The main purpose of the meeting was to ‘take into consideration the labors of a committee appointed by a general assembly of the Church on the 24^th of September, 1834, for the purpose of arranging the items of doctrine of Jesus Christ for the government of the Church.’ The full text of the report on this meeting is found In the History of the Church, vol. 2, pages 243-246; I will attempt to summarize the proceedings.

The assembly of the church was presented with the proposal to include the ‘lectures on theology’ and the assembled revelations in the new Doctrine and Covenants. The first recorded pronouncement came from W. W. Phelps who ‘bore record that the book presented to the assembly was true.’ Other members and quorums followed suit with a similar witness acknowledging the proposal ‘as the doctrine and covenants of their faith, by unanimous vote.’

Elder John Smith, speaking for the High Council in Kirtland ‘bore record that the revelations in said book were true, and that the lectures were judiciously arranged and compiled, and were profitable for doctrine.’

The testimony of the twelve was also recorded ‘that these Commandments were given by the inspiration of God, and are profitable for all men, and are verily true.’

The report ends with this statement. ‘The several authorities and the general assembly, by a unanimous vote, accepted the labors of the committee.

The Doctrine and Covenants was then published later that year, 1835, and contained the following description of it contents addressed to the members of the church in the preface:

Dear Brethren: We deem it unnecessary to entertain you with a lengthy preface to the following volume, but merely to say that it contains in short the leading items of the religion which we have professed to believe.

The first part of the book will be found to contain a series of lectures as delivered before a theological class in this place, and in consequence of their embracing the important doctrine of salvation, we have arranged them in the following work.

The second part contains items or principles for the regulation of the church as taken from the revelations which have been given since its organization, as well as former ones.

At first glance, the two parts discussed would seem to carry at least equal weight. In the first part, we are presented with material describing the ‘important doctrine of salvation’ while the second part contains ‘principles for the regulation of the church.’

While the Lectures on Faith remained in the Doctrine and Covenants for more than 8 decades, there appears to be some concern for their placement as summarized by the following footnote from the History of the Church written by B. H. Roberts:

These “Lectures on Theology” here referred to were afterwards prepared by the Prophet, (see page 180) and published in the Doctrine and Covenants under the title “Lectures on Faith.” They are seven in number, and occupy the first seventy-five pages in the current editions of the Doctrine and Covenants. They are not to be regarded as of equal authority in matters of doctrine with the revelations of God in the Doctrine and Covenants, but as stated by Elder John Smith, who, when the book of Doctrine and Covenants was submitted to the several quorums of the Priesthood for acceptance, (August 17, 1835,) speaking in behalf of the Kirtland High Council, “bore record that the revelations in said book were true, and that the lectures judicially were written and compiled, and were profitable for doctrine.” The distinction which Elder John Smith here makes should be observed as a marking the difference between the Lectures on Faith and the revelations of God in the Doctrine and Covenants. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols., introduction and notes by B. H. Roberts, 2:, p.178)

Under the direction of Heber J. Grant, the 1921 Doctrine and Covenants was published without the Lectures. The following comment can be found in that edition:

While this seems to be a technicality, I would submit that the Lectures on Faith were indeed accepted by the assembly of the church as representing the doctrine of their faith. The original directive was to capture ‘items of the doctrine of Jesus Christ, for the government of the Church of Latter-day Saints.’ B.H. Roberts then rejects the Lectures because they weren’t revelation? So can I assume that the definition of revelation could easily cover both the pronouncements appended to ‘thus saith the Lord’ as well as those inspired documents developed for the education of our missionaries, especially when it is directed by Joseph Smith? Are the words found in the Lectures on Faith no longer considered to be the ‘doctrine of our faith’ as they were presented in 1835?

I find it interesting that the section of the original Doctrine and Covenants which was pronounced to be ‘embracing the important doctrine of salvation’ was demoted while the section pertaining to the principles for the regulation of the church’ remained intact. Which of these two topics would you consider more valuable?

What has really happened here? Seventy-five pages of material that Joseph Smith intended to be included in the Doctrine and Covenants are summarily discarded from the Book seventy-seven years after his death. Was the exclusion of the Lectures ever put to a vote by the assembly of the church? I can find no record of this event. On the other hand, I have submitted above the record of the general assembly of the church accepting the contents of the 1835 Doctrine and Covenants as true. Did Heber J. Grant have the authority to ‘trump’ the intention of Joseph Smith to include the Lectures on Theology in the sanctioned scripture of the Church?

Did this change that occurred more than 80 years ago represent a step closer to the true doctrines of the kingdom? Have you considered reading and studying the Lectures on Faith as the pronouncement from Joseph Smith as being important for our salvation?

Perhaps I should offer my opinion. I have no doubt that Joseph Smith was called to restore the fulness of the gospel as found in the Book of Mormon. Along with that charge, he was to establish an organization to assist in the teaching of the gospel. I believe that he was given a reasonably wide degree of freedom in how to achieve that. The development of the original Doctrine and Covenants was Joseph’s best idea at the time to give the members a glimpse into the theology as he understood it in 1835.

I do consider the Lectures on Faith as a valuable source for insights that Joseph and Sidney received through the variety of spiritual experiences they received. It also contains some ideas that appear to conflict with the current view. As such, it is for me a springboard for forming questions and aids in my search for understanding faith and truth. I agree with the assembly that voted to accept the Doctrine and Covenants as defined by Joseph, Oliver, Sidney, and Frederick as representing the doctrines and commandments needed for the administration of the church. Should the 1921 Doctrine and Covenants have been ’stripped’ of its doctrine? I think we lost something in the process.

What think ye?

“Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.

If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.”

(2 John 1:9-10)

John’s challenge to us in this scripture is to stay true to the doctrine of Christ. An acceptance and commitment to this doctrine or teaching is the path to eternal life with the Father and the Son. Rightly so, we, each of us, should be concerned about staying true to the doctrine of Christ.

Today, as in any other time in history, doctrines flow readily from many sources, we regularly receive warnings in the scripture to be watchful of the source of the doctrines presented to us “that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine.” (Ephesians 4:14)

In First Nephi 15:14 we read:

“And at that day shall the remnant of our seed know that they are of the house of Israel, and that they are the covenant people of the Lord; and then shall they know and come to the knowledge of their forefathers, and also to the knowledge of the gospel of their Redeemer, which was ministered unto their fathers by him; wherefore, they shall come to the knowledge of their Redeemer and the very points of his doctrine, that they may know how to come unto him and be saved.”

The remnant of Jacob, along with the Gentiles who receive the message of the restoration, shall come to a knowledge of the doctrine of Christ. This information contains instructions about what we must do to ‘come unto Christ and be saved.’ It is incumbent upon each of us to understand and embrace this doctrine and reject any attempts to replace it with the teachings of man.

As with the definition of the gospel, the definition of the doctrine of Christ is clearly outlined in the scriptures. Three times in the latter day scriptures, the Lord defines that which constitutes His doctrine.

In Second Nephi, chapters 31 and 32, we are presented with the doctrine of Christ. I will add some highlighting and commentary:

2 Wherefore, the things which I have written sufficeth me, save it be a few words which I must speak concerning the doctrine of Christ; wherefore, I shall speak unto you plainly, according to the plainness of my prophesying.

3 For my soul delighteth in plainness; for after this manner doth the Lord God work among the children of men. For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding.

4 Wherefore, I would that ye should remember that I have spoken unto you concerning that prophet which the Lord showed unto me, that should baptize the Lamb of God, which should take away the sins of the world.

5 And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water!

6 And now, I would ask of you, my beloved brethren, wherein the Lamb of God did fulfil all righteousness in being baptized by water?

7 Know ye not that he was holy? But notwithstanding he being holy, he showeth unto the children of men that, according to the flesh he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments.

8 Wherefore, after he was baptized with water the Holy Ghost descended upon him in the form of a dove.

9 And again, it showeth unto the children of men the straitness of the path, and the narrowness of the gate, by which they should enter, he having set the example before them.

Nephi stresses that, in the context of following the commandments, Christ can be used as an example.

10 And he said unto the children of men: Follow thou me. Wherefore, my beloved brethren, can we follow Jesus save we shall be willing to keep the commandments of the Father?

11 And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son.

12 And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do.

13 Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism—yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel.

What better summary can there be of the doctrine of Christ than is contained in verse 13. The Lord is asking for complete commitment. He expects us to repent of our sins and be baptized both by water and by fire and the Holy Ghost. I have bolded what I consider to be the key points of the doctrine of Christ as presented by Nephi.

14 But, behold, my beloved brethren, thus came the voice of the Son unto me, saying: After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments, by the baptism of water, and have received the baptism of fire and of the Holy Ghost, and can speak with a new tongue, yea, even with the tongue of angels, and after this should deny me, it would have been better for you that ye had not known me.

15 And I heard a voice from the Father, saying: Yea, the words of my Beloved are true and faithful. He that endureth to the end, the same shall be saved.

16 And now, my beloved brethren, I know by this that unless a man shall endure to the end, in following the example of the Son of the living God, he cannot be saved.

17 Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost.

It is important to note that repentance, baptism by water, then baptism by fire and the Holy Ghost represent the gate. By gate, I interpret this to mean the starting point. We are all expected to follow the example of Christ in completing the commandment outlined in this verse. We are all expected to receive the two baptisms, “first with water, then with fire and with the Holy Ghost, following the example of our Savior” ( Mormon 7:10)

18 And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive.

19 And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save.

Once we have passed through the gate of baptism by water and by fire and the Holy Ghost, then we are on the strait and narrow path. The following verse now lays out what should be our objectives for the rest of our lives

20 Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life.

21 And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen.

Nephi ends this sermon with two key messages. First, there is no other way to salvation. I take this to mean no amount of hometeaching, tithing, temple attendance, and the other ‘markers’ matter if they are not predicated on the passage through the gate defined above. Secondly, Nephi makes the point that this is the only and true doctrine. I find it interesting that he chose these words. Does this make the other doctrines we cling to today null and void? Could this make other aspects of doctrine taught today as the doctrines of men? Moving on to chapter 32.

1 AND now, behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way. But, behold, why do ye ponder these things in your hearts?

2 Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the Holy Ghost?

3 Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do.

4 Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark.

5 For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do.

6 Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do.

Nephi understood what was in the hearts of his listeners. To answer the concerns, he encourages them and us to stay close to the Holy Ghost. How does one speak with the tongues of angels? I would submit that this is our ability to rely on the Holy Ghost to know what to say. As the missionaries were sent out in the early days of the church, they were told:

“Wherefore, lift up your voice and spare not, for the Lord God hath spoken; therefore prophesy, and it shall be given by the power of the Holy Ghost.” (D&C 34:10)

Returning to the discussion of the doctrine of Christ, the comment is also made that there will be no more of the doctrine of Christ given until He comes in the flesh. This occurred when Christ visited the Nephites after His resurrection. At that time, He did present more of His doctrine as found in 3 Nephi, chapter 11:

28 And according as I have commanded you thus shall ye baptize. And there shall be no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been.

29 For verily, verily I say unto 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.

30 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.

31 Behold, verily, verily, I say unto you, I will declare unto you my doctrine.

32 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.

33 And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God.

34 And whoso believeth not in me, and is not baptized, shall be damned.

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

The doctrine of Christ recited here correlates well with the sermon of Nephi cited earlier. We must be baptized, by water and the Holy Ghost, to be saved

36 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.

37 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.

38 And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God.

Become as a little child… What a tremendous challenge for us the rid ourselves of our envies and jealousies in becoming as a child. One that exhibits implicit trust and love; one who can then truly be called a son or daughter of God.

39 Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them.

40 And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates of hell stand open to receive such when the floods come and the winds beat upon them.

41 Therefore, go forth unto this people, and declare the words which I have spoken, unto the ends of the earth.

The warning here is that we are not to add or take away from the doctrine of Christ. I have pondered this for a long time. Can it be that the whole substance of the doctrine of Christ can be found in these two scriptures found in second Nephi and third Nephi? I must answer affirmatively. By commandment, we are told to sustain this as the “only and true doctrine” of Christ. While there may be other doctrines such as the doctrine of the priesthood or the doctrine of the resurrection, etc. there is only one version of the doctrine of Christ that promises sanctification and salvation.

Let us now look at the third reference to the doctrine of Christ found in the Doctrine and Covenants, section 10:

“67 Behold, this is my doctrine—whosoever repenteth and cometh unto me, the same is my church.

68 Whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my church.

69 And now, behold, whosoever is of my church, and endureth of my church to the end, him will I establish upon my rock, and the gates of hell shall not prevail against them.”

In this component of the doctrine of Christ, we find His definition of the church that bears His name. I would hearken back to the scripture I quoted in 1 Nephi 15:14 where we are told that the doctrine of Christ will teach us how to come unto Christ. I would submit that to come unto Christ is to be baptized by water and by fire and the Holy Ghost. I say this because this is exactly what has been defined as His doctrine in the earlier scriptures cited.

We can be considered His church only if we repent and come unto Him. Anyone who declares more on less than this is not of Christ. I would suggest that you ponder the implications of this scripture found in D&C 10. What if the only acceptable criterion for belonging to His church is that we repent and come unto Him? What if repenting and coming to Him is only defined in the scriptures cited earlier? What would his church look like today if this were the only condition for membership?

What think ye?

In one month, we will come upon the tenth anniversary of the deadly tornado that coursed across Salt Lake. On August 11, 1999, Utahans stood in awe as nature unleashed a whirlwind packing wind speeds as high as 150 mph. As many of you may remember, the tornado cut a swath across downtown, shattering glass and ripping off roofs. The Delta Center took a direct blow shortly after the tornado touched down. Follow a northeast path; it then shredded a temporary tent set up for a retail event. Here is where the storm’s only fatality occurred. Moving quickly, the storm then hit temple square, ripping the east doors off the tabernacle, uprooting the famed ‘Sweetheart Tree,’ and shattering panes of glass of the rotunda in front of the Christus statue located in the North Visitor’s Center. The tornado then crossed North Temple and toppled a crane on the site of the assembly hall construction. Its final target was the area around the state capitol where roofs and trees were forfeited to the fury of the storm.

Here is a graphical representation of the storm’s path from Salt Lake City’s Tornado’99, a Deseret News book published shortly after the event.

This was a unique event. It was the only tornado to hit Salt Lake City in its recorded history. Such a rare event should be notable; but is there a deeper spiritual meaning to this event? Why would He who controls the elements allow such an event to transpire? Should we, as members of His church, have taken a message from this whirlwind that struck at the center of Mormondom?

As I pondered this question, I was reminded of the scripture from the Doctrine and Covenants, section 112:

23 Verily, verily, I say unto you, darkness covereth the earth, and gross darkness the minds of the people, and all flesh has become corrupt before my face.

24 Behold, vengeance cometh speedily upon the inhabitants of the earth, a day of wrath, a day of burning, a day of desolation, of weeping, of mourning, and of lamentation; and as a whirlwind it shall come upon all the face of the earth, saith the Lord.

25 And upon my house shall it begin, and from my house shall it go forth, saith the Lord;

26 First among those among you, saith the Lord, who have professed to know my name and have not known me, and have blasphemed against me in the midst of my house, saith the Lord.

So… it appears here that the Lord is issuing a warning, not just to the church but to ‘all flesh.’ We are to look forward to a ‘day of desolation and lamentation.’ The image the Lord uses in this circumstance is that of a whirlwind or tornado. This is certainly appropriate given the images recorded of the devastation of 8/11/99.

The warning here is clear that we, the inhabitants of the earth, are in for some trying times. What should be of more interest to us is that the ‘housecleaning’ is to begin with us. I believe that ‘house’ as the Lord uses it here, can have a dual meaning. It can signify both His temple (D&C 94:1) and His people (D&C 103:22).

First, let’s look at those ‘who have professed to know my name.’ In Isaiah 52:6, we read that ‘my people shall know my name.’ I would suggest that there is a spiritual link between knowing His name and membership in His kingdom. I would suggest that this may have a deeper meaning and the topic of another discussion. For now I would assert that knowing the name of God means to know who He is, what He does and how He does it. A similar discussion on the conditions pertaining to His church is found here. But what if I only ‘profess’ to know the name of God but don’t really follow through? I would align this with ‘talking the talk but not walking the walk.’

We find a similar thought expressed in D&C 56:1 as follows:

HEARKEN, O ye people who profess my name, saith the Lord your God; for behold, mine anger is kindled against the rebellious, and they shall know mine arm and mine indignation, in the day of visitation and of wrath upon the nations.

The section continues with a chastisement of several members for stiffneckedness, pride, and selfishness. I suggest that the message here, as well as in Section 112, is that we, as members of His church, need to repent.

Next, consider what the Lord means in reference to those of us who ‘have not known me.’ Knowing Christ is essential to eternal life as we read in John 17:3:

And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

To gain eternal life, we must be cleansed by His blood and receive sanctification:

And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.

Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.

Verily, verily, I say unto you, this is my gospel; (3 Nephi 27:19-21)

We are sanctified by receiving a remission of sins through the baptism of fire and the Holy Ghost. As stated in 3 Nephi 12:1, Christ, himself, administers the baptism of fire and the Holy Ghost. I believe that this is an essential component to knowing Christ and to Him knowing us.

The final warning in D&C 112 is against those that blaspheme against God in the midst of His house. Blasphemy could present itself in many ways. Certainly using the name of God in vain qualifies. To speak against God is another way it is presented in the scriptures. But what does it mean to blaspheme in the midst of his house. Is house, in this context, his people or his temple, or both?

First , as a people. Is it blasphemy to make light of the things of God? Do we utter mindless blessings on food or utter the pat answers with our head and not our heart? Is it blasphemy to stand before the congregation and announce our testimony of God by reciting a travel dialog?

Second, as a temple. Has the Lord’s temple been a site for conducting the business side of the corporate church? Is God pleased when we assign spiritual strength to the works of men? In 3 Nephi 27:11, the Lord speaks of His church in these terms:

But if it be not built upon my gospel, and is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return.

Do we blaspheme our God when we replace His works with the works of men? It would seem so since those who do so end up at the same place as the rebellious described in D&C 56:1

So, in summary, I would suggest the long forgotten tornado of 1999 can easily be categorized as a warning to the members of the church. How important is the fact that this act of nature occurred where it occurred, that it struck with such force to the sacred places of the church, that it seemed to be aimed directly at the assembly hall under construction? Such should be the subject of our pleadings with our God. What does this mean to me?

What think ye?

In my first post on this topic, I attempted to show from the scriptures that the latter day church is included with the Gentiles from a Book of Mormon perspective. I would encourage anyone to do their own study on this topic by searching out all the references to ‘gentile’ in the scriptures and formulating their own opinion. There are only 309 references to ‘gentile’ found in the scriptures, but it would be interesting to include the term ‘nations’ in the Bible as ‘goyim’ is translated as both. I would also like to hear comments from anyone who could provide an alternative viewpoint as to how the LDS Church fits into the context of the Book of Mormon.

As we consider the topic further, let’s go back to Nephi’s vision found in 1 Nephi, chapter 13. Here are some of the key verses found there:

1. “among the nations of the Gentiles the formation of a great church” (verse 4)
2. “a man among the Gentiles…went forth upon the many waters…to the promised land” (verse 12)
3. “many multitudes of the Gentiles upon the land of promise” (verse 14)
4. “mother Gentiles were gathered together… to battle against them” (verse 17)
5. Nephi sees a book that “is a record of the Jews” (verse 23)
6. This book goes from the Jews to the Gentiles but “many parts which are plain and most precious” of the gospel and covenants are removed (verse 26)
7. “I will be merciful unto the Gentiles… I will bring forth unto them, in mine own power, much of my gospel” (verse 34)
8. Nephi’s seed will write many things and “these things shall be hid up, to come forth unto the Gentiles” (verse 35)
9. “other books…came forth…from the Gentiles unto them, unto the convincing of the Gentiles and the remnant of the seed” (verse 39)
10. “these last records… shall establish the truth of the first” (verse 40)

It is important to note that the Lord did not change how he called this people after they received the gospel. They were Gentiles before the restoration and they were still Gentiles after. From the perspective given us through Nephi’s vision, we were Gentiles then and still Gentiles now.

The thirteenth chapter ends with this statement:

“And the time cometh that he shall manifest himself unto all nations, both unto the Jews and also unto the Gentiles; and after he has manifested himself unto the Jews and also unto the Gentiles, then he shall manifest himself unto the Gentiles and also unto the Jews, and the last shall be first, and the first shall be last.” (verse 42)

While I go into more detail on my website www.fulness.com/lastfirst , let me just say that the manifestation unto the Gentiles represents the restoration of the Gospel to us, being the Gentiles. This verse also indicates that ultimately, the Lord intends to manifest Himself unto the Jews.

So let us consider what the Book of Mormon says about our future. We see in verse 42 above that there is a transition from Gentile to Jew, just as there was a transition from Jew to Gentile in the meridian of time. I am sure that you will agree that the rejection of the Gospel by the Jews at the time of Christ did not bode well for them. In a comment to the Gentiles-R-Us Part 1, NEPT pointed out the discussion of the inspired version of the Bible dealing with Matthew 21. I would encourage you to read it. The essence of the discussion in the verses is that God will take the kingdom of God from the Jews and it ’shall be given to a nation bringing forth the fruits thereof; (meaning the Gentiles).’ However, we find in verse 56, that the fruits are short-lived:

“And then understood they the parable which he spake unto them, that the Gentiles should be destroyed also, when the Lord should descend out of heaven to reign in his vineyard, which is the earth and the inhabitants thereof.”

Why would we as Gentiles receive the kingdom of God but then be destroyed? It can only be a result of our rejection of the fulness of the gospel. Let me explain.

In Part 1, I discussed the verses found in 3 Nephi 16 surrounding the believing and unbelieving of the Gentiles. This chapter also supports the prophetic demise of us, as Gentiles, when the Lord states:

“And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them.”

This verse portends the rejection of the fulness of the gospel by the Gentiles. In the BYU series on the Book of Mormon, Robert Millet and others discussed this scripture. To listen to a portion of that discussion click here. I might note that the reference in this audio clip to the twelve may be more appropriately pointed at the original twelve apostles of the Lord than Bro. Millet’s suggestion that this applies to the latter-day apostles. I don’t believe you can separate out today’s leadership from the rejection of the gospel. It is the whole church that is under condemnation.

In the context of the 16^th chapter of third Nephi where this is found, it applies to the Gentiles collectively, both believing and unbelieving. And what does the Lord do with the fulness of the gospel that is taken away from the Gentiles?

“And I will show unto thee, O house of Israel, that the Gentiles shall not have power over you; but I will remember my covenant unto you, O house of Israel, and ye shall come unto the knowledge of the fulness of my gospel.” (verse 12)

So, just as predicted in 1 Nephi 13:42, ‘the last shall be first, and the first shall be last’ with the Jews receiving the fulness of the Gospel after it is rejected by the Gentiles.

The plea from the Lord at this point is thus:

“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.” (verse 13)

We are asked to repent and return so that we may be included among His people.

So… what must we repent of? Pride is certainly one item mentioned in 3 Nephi 16:10. Sinning against His gospel is another. I would suggest this be a critical topic of prayer and fasting. Here are some suggestions to ponder:

• What is the fulness of the gospel that is rejected?
• Where is the fulness of the gospel found in the scriptures?
• What is the definition of the gospel found in the scriptures?
• What must I give up of this material world that is restricting my ability to acquire the fulness of the gospel?
• How does the Lord measure His church?

I believe that the scriptures have answers to all these questions.

Here is one final topic to consider. Growing up in the church, I was given the distinct impression that one day, we would be called to go back to Missouri to establish Zion and build His temple. So, what does the Book of Mormon have to say on that topic?

Speaking of the Gentiles, the Lord states in 3 Nephi, chapter 21 verses 22-25:

“But if they will repent and hearken unto my words, and harden not their hearts, I will establish my church among them, and they shall come in unto the covenant and be numbered among this the remnant of Jacob, unto whom I have given this land for their inheritance;

And they shall assist my people, the remnant of Jacob, and also as many of the house of Israel as shall come, that they may build a city, which shall be called the New Jerusalem.

And then shall they assist my people that they may be gathered in, who are scattered upon all the face of the land, in unto the New Jerusalem.

And then shall the power of heaven come down among them; and I also will be in the midst.”

In a close reading of this chapter, the Lord is asking us Gentiles to repent. If we do, we will have his church established among us. I get the distinct impression that the establishment of the church He speaks of here happens well after the restoration of the gospel and shortly before the events surrounding New Jerusalem. I would also note that it is the lot of the Gentiles to ASSIST the remnant of Jacob in the building of Zion. Not the other way around.

The warning is clear. We must repent and return. We must accept the fulness of the gospel. We must subdue our pride and understand that we will be the assistants to the remnant of Jacob in the building of Zion.

What think ye?

I would like to propose a little self-administered quiz. Here we go:

From the title page of the Book of Mormon we read: “Written to the Lamanites, who are a remnant of the house of Israel; and also to Jew and Gentile.” So we have three groups identified as targeted recipients of the Book of Mormon:

1. Remnant of the House of Israel, or the Lamanites
   
2. Jews
   
3. Gentiles
   

Now for the question: To which one of these three groups do you belong?

[please proceed when you have completed the test]

If you are a native American, a Pacific Islander or other similar lineage, there is a traditional answer; that being number one. But what if you are a white of European descent? The only two options left for you are Jew or Gentile. Perhaps a couple of scriptures may help to point you in a direction of an answer.

First, from 2 Nephi 33 verse 8:

“I have charity for the Jew—I say Jew, because I mean them from whence I came.”

Also, in 2 Nephi, chapter 15, first in verse 17 and again in verse 20, Nephi seems to be comfortable interchanging two groups, Jews and ‘house of Israel.’:

“for the very cause that he shall be rejected of the Jews, or of the house of Israel.”

In the context of the Book of Mormon, a Jew represents those that were of the house of Israel who lived in the area around Jerusalem.

So, I would suggest that you out there of European descent don’t qualify as Jews.

The only answer left is… guess what????? Yes, Gentile.

The members of the LDS Church, who have long pointed at the world and said, ‘eeww Gads, Gentiles’ are actually pointing at their own brothers????? Could Mormons actually be Gentiles according to the Book of Mormon?

My answer is an emphatic yes. Fortunately, I am not alone. In the dedicatory prayer of the Kirtland Temple, Joseph Smith stated the following:

“Now these words, O Lord, we have spoken before thee, concerning the revelations and commandments which thou hast given unto us, who are identified with the Gentiles.” D&C 109:60

So what does being identified with the Gentiles mean? I suggest it means we are part of that group.

Prefer something of a little later vintage? How about Boyd K. Packer’s statement in a 2007 speech at BYU?

“Wherefore, O ye Gentiles [and the term gentile in that place in the Book of Mormon refers to us in our generation], it is wisdom in God that these things should be shown unto you, that thereby ye may repent of your sins, and suffer not that these murderous combinations shall get above you. . . . ” Ether 8:23

Boyd K. Packer, devotional address was delivered on January 16, 2007

This certainly begs the question, how do you tell when the use of the term ‘Gentile’ in the latter day scriptures refers to us as members of His church? I would suggest that throughout the Book of Mormon, we are identified with the Gentiles. We are part of that group. We, therefore, should be paying close attention to the messages and warnings contained in these scriptures that were delivered by way of the Gentile because the messages and warnings are to US! I will elaborate further on this topic in the next post.

Going back to the title page of the Book of Mormon, we find that this record was ‘to come forth in due time by way of the Gentile.’ Since the Book of Mormon contains the ‘fulness of the Gospel,’ it is only appropriate that Nephi would assert that ‘the fulness of the gospel of the Messiah come unto the Gentiles, and from the gentiles unto the remnant of our seed.’ So, it is through the Gentiles that the remnant of the house of Israel is to receive the Book of Mormon. We, Gentiles, are the recipients of the Book of Mormon, just as the title page suggests and it is our responsibility to take the fulness of the Gospel, as contained in the Book of Mormon to the remnant of the house of Israel. That I will leave to further explore also in another post.

Assuming that you have even read this far, I would suspect that a significant majority of you are muttering something about the patriarchal blessings, the tribe of Ephraim and Joseph Smith being a descendent of Joseph of Egypt.

So how can Joseph Smith (and the rest of us) be both of the tribe of Ephraim and a Gentile? Actually, we should expect that we could carry both titles given the blessing Ephraim received at the hands of his grandfather, Isaac, as found in Genesis 48:

“And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them near unto him.

And Israel stretched out his right hand, and laid it upon Ephraim’s head, who was the younger, and his left hand upon Manasseh’s head, guiding his hands wittingly; for Manasseh was the firstborn.

And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day.

The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.

And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head.

And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.

And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.”

Here is where a little Hebrew comes in handy. The blessing of Ephraim states that ‘his seed shall become a multitude of nations (male hagoyim).’ If you have a Strong’s concordance, you will find that ‘goy’ is translated just as easily as Gentiles rather than nations.’ So, Isaac’s blessing is a prophecy that Ephraim will produce a multitude of Gentiles, or a fulness of nations, or even the fulness of the Gentiles. So, we can be both a descendent of Ephraim AND a Gentile. The point I want to make here is that it is entirely credible that the Gentiles described in the Book of Mormon are us. Yes, Gentiles-R-Us.

Perhaps one of the most demonstrative of the scriptures that point to Gentiles being composed of both believing and unbelieving is found in 3 Nephi, chapter 16.

First, let’s read verses 6 and 7:

“And blessed are the Gentiles, because of their belief in me, in and of the Holy Ghost, which witnesses unto them of me and of the Father.

Behold, because of their belief in me, saith the Father, and because of the unbelief of you, O house of Israel, in the latter day shall the truth come unto the Gentiles, that the fulness of these things shall be made known unto them.”

Here we have Gentiles who have received a witness of Christ and the Father ‘in and of the Holy Ghost.’ Who else could that be? The unbelief of the house of Israel also leads God to give the fulness of the gospel to the Gentiles. Again, who else could this refer to? We, indeed, claim to have the testimony of the truthfulness of these things ‘in and through the Holy Ghost.’ We, positively, claim to have the fulness of the gospel. We, as gentiles, have received these things.

Believers who have received a witness by the Holy Ghost can still be considered Gentiles, but not all Gentiles are believers as we read in the verse 8:

“But wo, saith the Father, unto the unbelieving of the Gentiles—for notwithstanding they have come forth upon the face of this land, and have scattered my people who are of the house of Israel; and my people who are of the house of Israel have been cast out from among them, and have been trodden under feet by them;”

So, here we clearly see that there are unbelieving Gentiles as well as believing Gentiles. In these verses, Christ identified both the believing and unbelieving of the Gentiles.

In summary, The restoration and the delivery of the Book of Mormon occurred to the Gentiles. We, being identified with the Gentiles, are the recipients of the fulness of the gospel.

What think ye?

In second Nephi, we find the last messages Lehi left with his sons before he passed away. His message to Jacob carries a lot of meaning to me. Of course, the most often quoted phrase from the second chapter is likely to be:

 ”Adam fell that men might be; and men are, that they might have joy.” (2 Nephi 2:25)

In my opinion, there is much more in the message to Jacob than this simple phrase. I also believe that it is the formula for the joy and happiness that Lehi referenced.

As Lehi talked about the necessity of the creation, here are some of the points that continue to inspire me to seek a better understanding of the purpose of life and the joys and sorrows it brings:

• By the law, no flesh is justified (verse 5)
• Redemption comes through Jesus Christ to those who have a broken heart and a contrite spirit (verse 7)
• No flesh can dwell in the presence of God except through the mercy and grace of Christ (verse 8)
• We will be judged by Him (verse 10)
• Opposition in all things (verse11)

All of this is leading up to what I consider a key learning that I have taken away from this scripture. Without opposition, good/bad, there would be nothing. So we all should expect face opposition in our lives; the continual battle between self and God, the seeking of happiness or the reaping of sadness. In this drawing of contrasts in these verses, one that has taken on much is found in verse 14:

“…for there is a God, and he hath created all things, both the heavens and the earth, and all things that in them are, both things to act and things to be acted upon.”

Being one of God’s creations, we also either act or are acted upon. As I look back on my life, I recognize that I have, in large part, received joy when I have acted while sadness has come when I have let other things act upon me. The conflict comes because, as Lehi said, in verse 11, ‘all things must needs be a compound in one.’ Sometime, I act, and sometimes, I am acted upon.

We have, in this day, many conveniences; one that stands out in my mind is the much maligned remote control. Pushing a button on the remote produces an immediate and well-defined response. I push the ‘on’ button and the TV turns on; push it again and it turns off. This stimulus/response is ‘hardwired’ into the equipment.

If we allow it, we have buttons also. Certain conditions, words, images, or circumstances that trigger the expected response. What are the triggers for your addiction/character flaw? What is your response to being cut off in traffic? Ever have a ‘bad day?’ Have you ever said: ‘you make me so mad?’ This statement typlifies the perspective of life when we allow the stimulus from our environment to determine our response. Our ability to inject analysis in between the stimulus and response is what allows us to control our response. We are not hardwired unless we allow ourselved to be, unless we are acted upon. This idea is not new and is well covered in the Seven Habits of Highly Effective People by Covey.

I would suggest that allowing ourselves to be ‘acted upon’ detracts from our ability to acquire joy. As in the 13 step programs around us, one of the keys is the recognition of triggers and consciously redirecting our thoughts and actions away from our ‘programmed’ response. As it states in verse 26, God has given man the ability to ‘act for themselves and not be acted upon.”

One of the stories the found in Covey’s book is about Victor Frankl who lived through the second world war. He was a psychiatrist and a Jew who was imprisoned in the death camps of Nazi Germany, where he experienced things that were so repugnant to our sense of decency that we would shudder to even repeat them. His parents, his brother and his wife died in the camps. Except for his sister, his entire family perished. Frankl himself suffered torture and innumerable indignities, never knowing from one moment to the next if his path would lead to the ovens or if he would be among the temporarily saved who would clean up.

Frankl writes:

“Even though conditions such as lack of sleep, insufficient food and various mental stresses may suggest that the inmates were bound to react in certain ways, in the final analysis it becomes clear that the sort of person the prisoner became was the result of an inner decision, and not the result of camp influences alone. Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him — mentally and spiritually. . . . It is this spiritual freedom–which cannot be taken away–that makes life meaningful and purposeful.
An active life serves the purpose of giving man the opportunity to realize values in creative work, while a passive life of enjoyment affords him the opportunity to obtain fulfillment in experiencing beauty, art, or nature. But there is also purpose in that life which is almost barren of both creation and enjoyment and which admits of but one possibility of high moral behavior: namely, in man’s attitude to his existence, an existence restricted by external forces. A creative life and a life of enjoyment are banned to him. But not only creativeness and enjoyment are meaningful. If there is a meaning in life at all, then there must be a meaning in suffering. Suffering is an ineradicable part of life, even as fate and death. Without suffering and death human life cannot be complete.
The way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity–even under the most difficult circumstances–to add a deeper meaning to his life.” (From Man’s Search for Meaning by Viktor L. Frankl. Revised edition)

One day, alone in a small room, Victor began to develop this concept of the “last of the human freedoms” They could control his entire environment. They could do what they wanted to his body, but Victor Frankl himself could decide how all of this was going to effect him. Between what happened to him, or the stimulus, and his response to it, was his freedom or power to choose that response.

What is the simple lesson we can learn?

Just as Victor Frankl had the ability to determine his response to the events around him, so we can determine our response to the events around us. We have been given the gift to choose, whether we act or be acted upon.
This gives us the opportunity to analyze our own situation. What are stimuli or “buttons” that we encounter in our day to day activities that we allow to control us? Can we begin a transformation, to break that automatic reaction that binds us to a particular behavior or attitude? It can be as simple as recognizing when one of our buttons is pushed and refusing to allow it to control our actions.

I would submit that we can find as much joy in this life as we allow ourselves. Joy comes from our ability to not react to our environment but to decide how, if at all, the stimulus will affect us.

What think ye?

“When Jesus came into the coasts of Cæsarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
He saith unto them, But whom say ye that I am?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.” (Matthew 16:13-19)

The scriptures recount the Lord’s promise to Simon Peter regarding the keys of the kingdom of heaven. Keys represent a significant item not only in the current LDS Church but also in the Catholic Church. I was reminded of this fact in a recent trip to Rome. An easy way to recognize a statue or painting of Peter, the apostle of the Lord Jesus Christ, is to look for keys in his hand.

For example, in this statue located in Saint Peter’s Basilica, we see Peter holding the keys in his left hand. I have included an inset of a closeup of the keys.

The keys of the kingdom also adorn other aspects of Catholic life. The coat of arms of the Pope has, for centuries, included the keys. This view, also from St. Peter’s Basilica,  shows the coat of arms of Pope Leo X who was instrumental in the construction of the basilica.

Today, the coat of arms of Pope Benedict XVI, continues the tradition. One gold key representing the power in heaven and one silver key representing the power on earth. These two keys are linked by the papal cord signifying the connection between the actions on earth and heaven.

Even the floor of the entry to Saint Peter’s Basilica is decorated with the keys.

The message is clear. Peter received the keys from Jesus Christ and the Pope still retains them today. Catholicism contends that there has been an unbroken chain of authority from Peter, the first ‘bishop’ of Rome through to the current Pope. As early as Bishop Clement in A.D. 88, the Catholics demonstrate that the bishop of Rome held sway over the church through his letter of correction to the Church in Corinth.

While there is no solid proof that the power vested in Peter by the Lord Jesus Christ was transferred to the subsequent bishops of Rome, this transfer is inherent in the position occupied by Peter and those that followed him in the Holy Roman See. Such is the Catholic contention. A defense of the Catholic position is found in the this letter by Art Kelly.

Did Peter, as an apostle, transfer the keys of the kingdom of God to the titular bishop of Rome? Did the Lord no longer need the apostles that represented personal witnesses of His resurrection? Did the less than Christ-like demeanor of some of the popes negate whatever power and authority that was given to them by God?

Now, shift forward a few centuries. The restoration of the fulness of the gospel and the keys of priesthood authority contend that the keys given to Peter were lost. Without the organization as constituted by the Lord Jesus Christ, the church was left to the wiles of men who used it to gain power and wealth. The restoration of the organization of the original church with it’s twelve apostles and the ordination of Joseph Smith and Oliver Cowdrey to the higher priesthood represent that these powers to seal on earth and in heaven are again upon the earth. Elder Bateman expressed the following support in October 2003 general conference:

“The priesthood is the power and authority of God delegated to man. Priesthood keys are the right to direct the use of that power. The President of the Church holds the keys necessary for governing the entire Church. His counselors in the First Presidency and the Quorum of the Twelve Apostles also hold the keys of the kingdom and operate under the President’s direction.”

These keys are passed on by ordination from generation to generation. But, does the simple passage of these keys through the laying on of hands constitute the only condition by which the keys of the priesthood can be exercised? In Doctrine and Covenants, section 121, further conditions are identified relative to the conduct of a bearer of the priesthood:

 ”Behold, there are many called, but few are chosen.  And why are they not chosen?

Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson—

That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness.

That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man.” D&C 121:34-37

As the scripture states, the rights or keys of the priesthood can only be exercised when the principles of righteousness are present. Any degree of unrighteous control or compulsion can negate a leaders authority. This admonition is not restricted to any class or position.

But what constitutes ‘unrighteous control?’ In earlier times during the Spanish Inquisition, Jews who would not renounce their belief and join the Holy Roman Church were drug through the streets by their feet or hanged. I would say that is a clear case.

Would the excommunication of a person because they promote the belief in a heavenly mother  constitute unrighteous dominion? Where does striving for the purity of the faith cross over into unrighteousness?

Were the keys of the priesthood lost in the earlier dispensation? Can the keys of the priesthood be lost in this dispensation? The Lord tells us that:

“We have learned by sad experience that it is 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.” D&C 121:39-40

What is the definition of ‘almost all men?’ How easy is it ‘to cover our sins, to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion’ on others from a position of authority?

Does it gratify our pride when we accept accommodations in a multi-million dollar penthouse suite? Or a car and driver? Or an unlimited expense account?

Do we contribute to the problem when we extend adulation and bestow public honors upon those Christ called to ‘minister unto us and to be our servants?’ (See 3 Nephi 12:1)

What think ye?

In my last post, I discussed the baptism by fire and the Holy Ghost as a core component of the gospel of Jesus Christ. According to the scriptures, this second baptism is the GATE to the strait and narrow way to eternal life (2 Nephi 31:18). It is also the sanctifying power that is a prerequisite to being ‘numbered among the people of the church of Christ’ (Moroni 6:4). If one considers these two scriptures, they both point to the baptism of fire and the Holy Ghost as an entry point, not the culmination of a long Christ-centered life. I believe accepting the idea that it is a gradual change over many years is a rejection of the gospel of Jesus Christ. Every individual who yearns for a relationship with Christ should be earnestly striving to receive this glorious life-changing experience. Alma states that ‘all mankind … must be born again, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters.’ (Mosiah 27:25)

But, what is to be our course after truly being ‘born again?’ The people of King Benjamin collectively experienced the baptism of fire and the Holy Ghost. In Mosiah, chapter 4, verse 3, we read:

” …the Spirit of the Lord came upon them, and they were filled with joy, having received a remission of their sins, and having peace of conscience…”

There is no other ‘feeling’ in this life that compares to the cleansing power of the Holy Ghost. Joy and peace of conscience are the some of the fruits of being born again. The challenge King Benjamin then presented to his listeners was how to ‘retain’ their remission of sins.

“… if ye have known of his goodness and have tasted of his love, and have received a remission of your sins, which causeth such exceedingly great joy in your souls, even so I would that ye should remember, and always retain in remembrance, the greatness of God, and your own nothingness, and his goodness and long-suffering towards you, unworthy creatures, and humble yourselves even in the depths of humility, calling on the name of the Lord daily, and standing steadfastly in the faith of that which is to come, which was spoken by the mouth of the angel. And behold, I say unto you that if ye do this ye shall always rejoice, and be filled with the love of God, and always retain a remission of your sins; and ye shall grow in the knowledge of the glory of him that created you, or in the knowledge of that which is just and true. (Mosiah 4:11:12)”

The key points needed to retain a remission of our sins brought out here are:

1. Remember the greatness of God
2. Daily prayer
3. Steadfast faith

But this is not the end of what we must do once we have received a remission of our sins. King Benjamin continues in the remainder of chapter 4 with a discussion of what our behavior should be like as those who have been born again. Here is how I would summarize this section:

1. We will not have a mind to injure one another and live peaceably (verse 13)
2. We will render to every man according to that which is his due (verse 13). I believe this means we are to be complete honest in our dealing with others.
3. Nourish our children both materially and spiritually. (verses 14-15)
4. Care for those in need without judgment (verses 16-26)
5. Do all these things in wisdom and order (verse 27)
6. Return what you borrow (verse 28)
7. Avoid sin (verse 29)
8. Watch our thoughts, words and deeds (verse 30)
9. Observe the commandments of God
10.  Continue in faith until the end of our days.

Quite an easy list, wouldn’t you say? As a side note, I am intrigued by the comments found in verse 26 regarding how we are to live as a society:

” …I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants.”

To me, this strongly suggests that the law of consecration is a natural result of the collective experience of being born again. We, as a community, may not be able to truly live this higher law until we have received the same experience that the people of King Benjamin received. We know that it was after the Pentecost of the New Testament that we find ‘all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men as every man had need’ (Acts 2:44-45). The same can be found following Christs visit to the Nephites as found in 4 Nephi verse 3:

” And they had all things common among them; therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift.”

We should be preparing ourselves to live as one by seeking and receiving the second baptism.

Continuing on with the born again experience of the people of King Benjamin, we find the king seeking feedback on the message the angel requested that he deliver. The people responded as found in Mosiah 5:2-3:

” And they all cried with one voice, saying: Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because of the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually. And we, ourselves, also, through the infinite goodness of God, and the manifestations of his Spirit, have great views of that which is to come; and were it expedient, we could prophesy of all things.”

The response from those who listened to the king was an affirmation that the ‘mighty change’ had come upon them. They were cleansed from their sins and were presented with other manifestations of the Spirit including visions of the future. The people  then entered into a covenant with God ‘to do his will, and to be obedient to his commandments in all things’ (verse 5).

This fruits of this covenant are found in verse 7:

” And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters.”

The baptism by fire and by the Holy Ghost is how we receive a remission of our sins. This second baptism changes us from carnal to spiritual. It brings us great joy and peace. This ‘mighty change’ is necessary for successful participation in the law of consecration. It is the motivation necessary to enter the covenant that we may be called his sons and daughters. Upon receiving this gift, being born again, we should covenant to follow Christ. This allows our names to be taken as an indication of our belonging to the fold of Christ.

Speaking of the message to be given by the twelve disciples,  Christ said to the Nephites in 3 Nephi, chapter 12, verse 2:

” …Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins.”

The remission of sins through the baptism by fire and the Holy Ghost should be the first priority of anyone who seeks to take upon them the name of Christ. It is truly the gate to the strait and narrow path that leads to eternal life. We should follow the examples set by the people of King Benjamin, by Enos and Alma, by the 300 Nephites and by Cornelius.

No greater gift can we receive from Christ than the second baptism. Through its saving power, we can be truly the sons and daughters of Christ.

What is it that changes a person spiritually? What must we do to receive a remission of our sins? What does it mean to be ‘born again?’ What happened to the people at the time of King Benjamin who experienced “a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually?” (Mosiah 5:2)

I believe these are core questions concerning the restored gospel of Jesus Christ; something every person should strive to understand and seek out in their own lives. I have come to believe that this second baptism is a vital step for all who consider themselves belonging to the church of Christ.  In D&C 33:11-12 we read:

“Yea, repent and be baptized, every one of you, for a remission of your sins; yea, be baptized even by water, and then cometh the baptism of fire and of the Holy Ghost. Behold, verily, verily, I say unto you, this is my gospel; and remember that they shall have faith in me or they can in nowise be saved;”

This passage speaks of the first fruits of the baptism of fire, the remission of sins. There are two key points here that one should consider.

First, baptism by water must be accompanied by the baptism of fire to receive a remission of sins. This idea is reinforced in 2 Nephi chapter 31, verse 17:

“Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost.”

Receiving a remission of our sins sanctifies us and prepares us to enter the kingdom of God. It is clear to me from this passage that baptism by water is necessary but NOT sufficient to receive a remission of our sins. We must seek this second baptism to complete the process.

Now consider the definition of the gospel found in D&C 39:6:

“And this is my gospel—repentance and baptism by water, and then cometh the baptism of fire and the Holy Ghost, even the Comforter, which showeth all things, and teacheth the peaceable things of the kingdom.”

The baptism of fire and the Holy Ghost prepares us to become a conduit for the spiritual knowledge that God has offered us. If we adher to this gospel, we are promised that we can receive all things. I believe that the mysteries of God will be made available to all to seek them (see Alma 12:9-11). Does this knowledge come without effort? I say not. We read of the younger Alma’s conversion in Mosiah 27. Ten years later, Alma makes the following statement in Alma 5:46:

“…Do ye not suppose that I know of these things myself? Behold, I testify unto you that I do know that these things whereof I have spoken are true. And how do ye suppose that I know of their surety? Behold, I say unto you they are made known unto me by the Holy Spirit of God. Behold, I have fasted and prayed many days that I might know these things of myself. And now I do know of myself that they are true; for the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation which is in me.”

Even after the baptsm by fire and by the Holy Ghost, we are still required to strive earnestly for understanding and knowledge. Just as Alma, to seek the mysteries of God, we must continue to fast and pray mightily.

I would suggest that the baptism by fire cleanses us of our sins and sanctifies us. The baptism by the Holy Ghost opens a conduit to the knowledge of God. Together they constitute the second baptism. This is the core of the restored gospel.

My Story

Let me now bring this discussion to a personal level. I do not relate this experience to boast of my situation; I do it because I have been prompted now to share it outside my own family as a means of encouragement to others. I had just started my second year of college. Many things were weighing upon me. I was concerned financially as my father had passed away the previous year. I was struggling emotionally in a relationship that meant very much to me. I was, perhaps most of all, struggling spiritually. These heavy burdens weighed me down and brought more agony and despair than I thought I could bear. As I struggled through a sleepless night, I was drawn to get down on my knees and seek God. I had not prayed for a long time but I found myself pouring out my heart is earnest supplicaton, speaking to God of my pain and the heavy load that I had placed upon myself.

As I pled with Him for help, I had what has come to be the most important event of my life. As I knelt in fervent prayer, I heard a voice as clearly and distinctly as if the person were sitting next to me. It was only one sentence but it gave me a direction that I was to go. As I heard the voice, an incredible energy coursed through my entire body. My entire burden had been lifted and I felt as though my soul had been freed of all my past weight. I felt an overwhelming joy and peace that is beyond description. It was as if someone had flipped a switch in my soul; and the light chased away every bit of darkness and despair. I carried this ‘lighter than air’ feeling for days after the event. I truly felt as if I were a new creature and set in place what I would need to do to follow the admonition I had received.

In retrospect, I didn’t completely understand what had happened to me. I naively knew that God had answered my prayer in a fashion well beyond my expectations but it was not until many years later, as another spiritual crisis came upon me, that I came to clearly understand what had happened to me; that I had been baptized by fire. I was brought to scriptures that I had read many times but never perceived the complete meaning. Through fasting and prayer, I have been able to gain small bits of knowledge and understanding. I have acquired a few grains of sand on the vast beach of God’s mysteries.

The Implications 

The scriptures are replete with the understanding that we must be ‘born again’ in order to enter the kingdom of God. The question that we must confront is one that, I believe, strikes to the very center of the gospel. Is my experience described above the norm or the exception? Can a baptism by fire be accomplished by a imperceptible changes over a long period of time? As Elder Christofferson stated in the April 2008 General Conference:

“For most of us, the changes are more gradual and occur over time. Being born again, unlike our physical birth, is more a process than an event.”

In his address, Elder Christofferson cited the same scripture I did above from 2 Nephi, chapter 31 verse 17 regarding the remission of sins as a product of the baptism by fire and by the Holy Ghost. I feel it is very important to consider the next verse. This is found in 2 Nephi 31:17-18 together:

“Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost.

And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive.“

According to this scripture, repentence, baptism by water, and baptism by fire and the Holy Ghost represent the gate to the strait and narrow path. A gate is more representative of an event rather than a process. I believe this clearly implies that the baptism by fire and the Holy Ghost is a necessary event. It is the gate to the strait and narrow path which we all should be on.

As further evidence, consider the following scripture from Moroni 6:4:

“And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of Christ; and their names were taken, that they might be remembered and nourished by the good word of God, to keep them in the right way, to keep them continually watchful unto prayer, relying alone upon the merits of Christ, who was the author and the finisher of their faith.”

I believe that the reference to the cleansing power of the Holy Ghost is the same as a remission of sins received through the baptism by fire and the Holy Ghost. As this scripture states, we must receive a remission of our sins, or be cleansed by the Holy Ghost, before we can gain entrance to the ‘church of Christ.’ Being cleansed by the power of the Holy Ghost is an event that must occur before we truly have membership in His spiritual church.

The terms, born again, sanctified, cleansed, and baptized by fire and the Holy Ghost all mean the same thing and reference the same event. As Alma described following his experience (Mosiah 27:24-25):

“…behold I am born of the Spirit. And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters…”

We are to seek the same experience that Alma, Enos, the people of King Benjamin, and the 300 Lamanites enjoyed. We are to petition God that he may grant us entrance to the strait and narrow path which leads to eternal life. We are to receive a remission of our sins through the baptism by fire and by the Holy Ghost that we may be numbered with the church of Christ.

What think ye?

I recently read a biography of Martin Luther by D’Aubigne entitled “The Life and Times of Martin Luther.” It is a good read for anyone interested in the Reformation. It certainly was a different time where one could find themselves at odds with the church hierarchy and be rewarded with not just excommunication, but death.

Of all the issues that Luther recounted in his 95 theses, the practice of indulgences elicited the most venom. Indulgences were long a practice of the Holy Roman Church where the time in purgatory could be reduced, either for one’s self or a relative. This was accomplished by purchasing a defined reduction in the time spent; paying for one’s sins prior to the entry into heaven and backed by the office of the Pope. The story is told of the wife of a shoemaker who purchased such a letter for a gold florin and died shortly later. When the shoemaker was accused of contempt of his religion for not causing a mass to be held for his wife, he answered by producing the indulgence letter stipulating that his wife, upon her death, immediately enter heaven. Hence no mass was needed. It seems that the sale of any product was enhanced by a jingle reminding the prospective buyer of its value. Such was the case with indulgences with this little ditty: 

“ As soon as the coin in the coffer rings, The soul from Purgatory springs.” (page 100, Here I Stand by Roland H. Bainton)

 During this time, the Holy Roman Church was working to rebuild the Church of Saint Peter. The original structure was built during the time of Constantine and had been condemned. Pope Leo, eager to continue the construction begun by his predecessor, pressed the use of indulgences to a greater level. The monies collected through the sale went to fund one of the greatest construction projects of that era. 

In these enlightened times, it is easy to look back and make light of the logic of that time. The basic idea being that we could gain protection in the afterlife by putting money toward a letter which frees us from ‘purgatory.’ The money, in turn is used to support church building projects. Today, we seem to consider tithing in the same light. How many lessons have been given where tithing is characterized as ‘fire insurance?’  Certainly there is support for this idea from D&C 64:23, “…for he that is tithed shall not be burned at this coming.” This term was also used by the proponents of indulgences to induce fear into the potential buyer.   The payment of tithes was used by President Hinckley as a marker of the condition of the church. Can the success of the church of Christ truly be measured by the money flowing into its coffers and the vast building projects that are completed? It seems to me that these are easily characterized as the works of men, not the works of God.  There is, however, a more disturbing aspect to the focus of tithing in the today’s LDS church and culture. Tithing was formally defined in Section 119 which was an answer to a prayer by Joseph Smith where he sought to understand what the appropriate tithe should be. In the commentary of Section 119 we read: 

“The Lord had previously given to the Church the law of consecration and stewardship of property, which members (chiefly the leading elders) entered into by a covenant that was to be everlasting.  Because of failure on the part of many to abide by this covenant, the Lord withdrew it for a time, and gave instead the law of tithing to the whole Church.” 

So, the law of tithing was instituted within the Church as a temporary substitute for the higher law of consecration which the members failed to observe. Perhaps, one way to view this situation is to present the law of consecration as the celestial law being supplanted by the terrestrial law of tithing. As we read above from Section 119, it was because the members of the church failed to live the higher law. Should we be satisfied that we are measured by this ‘inferior’ metric? Should we not be pleading with the Lord to make us worthy of the return of the law of consecration rather than using tithing as a marker of how well the Church is doing?

As we read in the New Testament, Acts 2:44:

“And all that believed were together, and had all things common”

This circumstance was also found in the church after the Nephites were visited by Christ as we read in Fourth Nephi 1:3:

“And they had all things common among them; therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift.”

These two societies demonstrated aspects of the law of consecration, having all things in common. Are we, in our material world, setting our sights on the wrong goal? Has tithing become the end rather than a temporary way station as we move toward the higher law?

What think ye?

As I have often pondered the purpose of life, one of the contrasts that has beckoned my attention is the difference between spirituality and religion. I see it in a similar vein  as the primary distinction between the ‘works of God’ and the ‘works of man’ as discussed in 3^rd Nephi, chapter 27. Here is an attempt to draw out the differences that, I believe, help illuminate the characteristics of someone who is spiritual versus someone who is religious.

1.

Being religious allows one to express righteous indignation when a visitor to church reeks of tobacco.

Being spiritual means that you feel sorrow for someone who carries the odor of their addiction.

2.

Being religious means taking pride in the magnificent structures that are built through the donations of money and wealth.

Being spiritual is understanding that a mountain can bring us close to our Maker if our hearts are right.

3.

Religion is the domain of those who feel a need to be seen and heard and is a necessary platform to conduct our charity.

Spirituality is found in the random acts of kindness that require no forethought and exhibit no ownership of the deed.

4.

A religious person takes comfort in ritual.

A spiritual person senses when an act of reverence has become rote and seeks renewal.

5.

A religious person can easily be satisfied with platitudes and has an answer for everything.

A spiritual person finds that every answer spawns another twenty questions.

6.

Being religious means taking pride in heritage and success; easily and unknowingly classifying others based on clothes, address, and possessions.

Being spiritual acknowledges that the only true measure of a person is the spiritual dimensions of their heart.

7.

A religious person understands that power and position are to be sought after but never publically acknowledged.

A spiritual person seeks only the happiness of others; knowing inside that we can only help ourselves by helping others.

Religion is based on the works of man while spirituality is the work that the spirit vests in one who maintains a broken heart and a contrite spirit.

What think ye?

The word ‘fulness’ is found numerous times in the scriptures; used to signify ‘completeness,’ ‘all that is therein’ and ‘full’ as identified in Strong’s Concordance. The Lord, for example, in Psalms 16:11 states:“Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.”representing the idea that the object could not receive any more joy.

The less pleasant use of the word can be found in 1 Nephi 17:35:

“…But behold, this people had rejected every word of God, and they were ripe in iniquity; and the fulness of the wrath of God was upon them; and the Lord did curse the land against them…”

It is easily conceived that the ‘fulness of the wrath of God’ doesn’t leave much room in the ‘glass.’

The word is also used to signify that a period of time representing the completion as is found in Ephesians 1:10:

“That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.”

The same can be said by the attribution to the gospel. The fulness of the gospel, as cited in the Doctrine and Covenants, Section 20, represents all that is contained in the gospel. Speaking of the Book of Mormon, we find this recorded:

“…Which contains a record of a fallen people, and the fulness of the gospel of Jesus Christ to the Gentiles and to the Jews also…”

As such, the Book of Mormon contains all that is the gospel of Jesus Christ. This idea is reinforced in 1 Nephi 15:13 which reads:

“And now, the thing which our father meaneth concerning the grafting in of the natural branches through the fulness of the Gentiles, is, that in the latter days, when our seed shall have dwindled in unbelief, yea, for the space of many years, and many generations after the Messiah shall be manifested in body unto the children of men, then shall the fulness of the gospel of the Messiah come unto the Gentiles, and from the Gentiles unto the remnant of our seed—“

As can be seen by the above references, both the Doctrine and Covenants and the Book of Mormon represent that the fulness of the gospel is contained in the Book of Mormon. The Joseph Smith History found in the Pearl of Great Price helps to zero in on the location of this information speaking of Moroni’s message to Joseph Smith in verse 34:

“He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants;”

The visit of Jesus Christ to the ‘ancient inhabitants’ is found in 3rd Nephi; specifically between his descent from heaven in Chapters 9-11 and his subsequent departure found in Chapter 28 verse 12. It is made even easier since, rather than leaving it to speculation, the Lord was very specific on this topic. As with any good speaker, the Lord told us what he was going to tell us, told us, and then told us what he had told us. This is found in 3rd Nephi, Chapter 27 starting with verse 13:

“13 Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me.
14 And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—
15 And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.
16 And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world.
17 And he that endureth not unto the end, the same is he that is also hewn down and cast into the fire, from whence they can no more return, because of the justice of the Father.
18 And this is the word which he hath given unto the children of men. And for this cause he fulfilleth the words which he hath given, and he lieth not, but fulfilleth all his words.
19 And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.
20 Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.
21 Verily, verily, I say unto you, this is my gospel; and ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do;”

Based on the scriptures cited above, the fulness of the gospel, as delivered by the Savior, is:

• - Christ is the author of our salvation and died on the cross to draw all men to Him

• - All men will be judged of their works

• - We must repent and be baptized and endure to the end

• - To enter his kingdom, we must be cleansed by the by His blood through the atonement of Jesus Christ through faith and repentance to the end

• - We are cleansed or sanctified by the reception of the Holy Ghost

The Lord summarizes this treatise of the fulness of the gospel in verse 20: Repent, come unto me, be baptized, receive sanctification through the Holy Ghost. The theme of ‘repent and come unto me’ is found throughout the scriptures. The message here is that we must repent of our sins and then seek Him out.

Again, we are specifically told that the fulness of the gospel is found in the words of Jesus Christ to the Nephites recorded in 3 Nephi. So, it is, perhaps equally important to understand what is is not. The fulness of the gospel is NOT the law of plural marriage. It is NOT the united order. It IS the path we must individually take to be admitted into the kingdom of God. It IS the way by which we are cleansed from sin and truly partake of the atonement of Christ.

Paul has warned us:

“If any man preach any other gospel unto you than that ye have received, let him be accursed.” (Galatians 1:9)

I take this to be a warning that we are to pay attention to the specific meaning of the gospel of Christ. Allowing ourselves to accept and defend another version of the gospel or ascribe to the idea that the gospel is all knowledge given to man is not acceptable to the Lord.

To clearly understand what another gospel is, we should clearly comprehend that the fulness of the gospel contains. It is, indeed,  the power of God unto Salvation.

The purpose of this blog is to explore aspects of the message of Jesus Christ. The intent is to focus substantially on the scriptures rather than the commentary of man. Topics such as the gospel and doctrine of Christ, the role of Gentile and Jew, and the scriptures of the restoration are all seen as material for discussion.