The loss of a relationship can be a very stressful situation. As human beings, we seem to have a inherent need to belong, to be able to identify ourselves as part of a larger group. Losing that identity can be a painful and trying experience. Some research has noted that the loss of group identity can be as disruptive as the death of a loved one.
As the circumstances of my relationship with the LDS Church changed, I felt a need to answer the question: Do I still consider myself a Mormon? Yes, but my definition of Mormon has changed. What do I answer when I am asked of my religion?
For a number of years, I responded that I considered myself a ‘unaffiliated Christian restorationist.’ This seemed to fit as I did not formally belong to any religious entity. I held myself as a follower of Christ, but a special version that believed in a restoration subsequent to the sojourn of the Savior. That restoration was accomplished through Joseph Smith and is embodied in the Book of Mormon and other latter day scriptures. In some ways that phrase was not sufficient in description. It lacked to linkage to the faith of my youth that I felt was still important to recognize.
I decided to look for an alternative and had, for some period, chosen ‘free-range Mormon.’ This had its descriptive value also. Free-range signified that I chose to nourish my spirit on the natural (pure) and unadulterated milk and meat of the scriptures rather than the processed (correlated) foods found in the lesson plans of the church. It meant that I sought knowledge from the original source through direct revelation rather than relying on material being filtered and manipulated by others. This name also noted the heritage within Mormonism reaching back for multiple generations.
This presented the larger question, for those who find themselves in this situation, by what name should we be called. As I pondered this question, my mind was taken back to the statement by King Benjamin:
And it shall come to pass that whosoever doeth this shall be found at the right hand of God, for he shall know the name by which he is called; for he shall be called by the name of Christ. (Mosiah 5:9)
In this statement, King Benjamin was addressing the people who had listened to his sermon found in the early chapters of Mosiah. They had humbled themselves and were blessed by the Spirit, receiving great joy and a remission of their sins. It was this experience that ‘wrought 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)
What was the thing that the people did to qualify for being called ‘by the name of Christ?’ The answer, as I understand it, is that they agreed to enter into a covenant as described in these verse of chapter 5
4 And it is the faith which we have had on the things which our king has spoken unto us that has brought us to this great knowledge, whereby we do rejoice with such exceedingly great joy.
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.
It was the fact that they were willing to covenant with God. Their part of the covenant was that they would do His will and be obedient to His commandments for the rest of their lives. In return for this lifelong obedience, these people were to be called the ‘children of Christ’
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.
The people of King Benjamin were to be called the sons and daughters of Christ having been spiritually born of Him. Their hearts were changed and they were charged with being obedient to God as they endured to the end through the covenant.
They were to also recognize that there is ‘no other head whereby ye can be made free.’ No man or organization is capable of making them, and us, free, it is only through Christ. There is no other name that can deliver on salvation. We, too, are charged with taking upon us the name of Christ, we are charged to make the same covenant that was found among the people of King Benjamin.
We, by doing so, can be called the sons and daughters of Christ. It requires of us great humility which prepares us to receive His Spirit; that Spirit which brings great joy and a remission of our sins. We then, given the change of heart, are ready to covenant with Him to be obedient to only Christ for the remainder of our lives.
What think ye?
My regrets for not being able to post the thoughts of my heart these last few months. Life’s events have managed to overtake us and we are now beginning to get back to a normal level of chaos.
I did make one major gesture to try to get myself re-oriented. I proposed a presentation for the Kirtland Symposium scheduled for October 17 and 18. The proposal was accepted so I will be on the agenda for the meeting.
The topic? Something new and different. The topic of my 90-minute session is Faith, Evolution, and Intelligent Design. This is a subject that has been working in the back of my mind for a number of years and I felt that it was the right time to speak to the questions and concerns as I worked through my crisis of faith. I plan to provide the perspective of an engineer as I analyze several key aspects of evolution and the ‘un-scientific’ intelligent design. What are the elements of the evolution of life that are problematic to me as I ponder the elements of matter, energy, and information necessary to install and proliferate living organisms? How much faith does it really require to adhere to the doctrine of a designer or to the doctrine of a natural evolution of life?
Hope you can join me in Kirtland for this event.
As I contemplated the recent passing of both Elder Perry and Elder Packer, I was reminded of the council given to the leaders of the church regarding their function and purpose. That thought led me back to the scriptures, the Teachings of the Prophet Joseph Smith and the Doctrinal History of the Church.
Here is what the Doctrine and Covenants states regarding the officers of the Church:
22 Of the Melchizedek Priesthood, three Presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the church, form a quorum of the Presidency of the Church.
23 The twelve traveling councilors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world—thus differing from other officers in the church in the duties of their calling.
24 And they form a quorum, equal in authority and power to the three presidents previously mentioned.
25 The Seventy are also called to preach the gospel, and to be especial witnesses unto the Gentiles and in all the world—thus differing from other officers in the church in the duties of their calling.
26 And they form a quorum, equal in authority to that of the Twelve special witnesses or Apostles just named.
27 And every decision made by either of these quorums must be by the unanimous voice of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other— (D&C, section 107)
Do we today have three quorums that are equal in authority and power? Does the body of sanctioned officers known as the Seventy, represent, in their unanimity, an equal weight, in terms of their decision, to what comes from the First Presidency or the Twelve traveling apostles? Where is the revelation that changed this order of things?
Of course, it gets better:
37 The high council in Zion form a quorum equal in authority in the affairs of the church, in all their decisions, to the councils of the Twelve at the stakes of Zion.
Are the standing high councils in a stake today equal in authority to the Salt Lake based ‘general authorities?’
39 It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers, as they shall be designated unto them by revelation—
So, the traveling High Council, the Twelve, here have the duty to manage the affairs of the branches? What about the organized stakes? Here is what is found in the history of the church within weeks of when section 107 was penned:
President Smith proposed the following question. What importance is there attached to the calling of the Twelve Apostles, different from the other callings or offices of the Church?
After the question was discussed by Councilors Patten, Young, Smith and M’Lelllin, President Joseph Smith, Jun., gave the following decision:
They are the Twelve Apostles, who are called to the office of the Traveling High Council, who are to preside over the churches of the Saints, among the Gentiles, where there is no presidency established; and they are to travel and preach among the Gentiles, until the Lord shall command them to go to the Jews. They are to hold the keys of this ministry, to unlock the door of the Kingdom of Heaven unto all nations, and to preach the Gospel to every creature. This is the power, authority, and virtue of their apostleship (TPJS, page 79, DHC 2:200, Feb. 27, 1835)
The second quote is also from TPJS entitled Items of Instruction to the Twelve and the Seventy Order of Councils:
President Joseph Smith stated that the Twelve will have no right to go into Zion, or any of the stakes, and there undertake to regulate the affairs thereof, where there is a standing high council, but its is their duty to go abroad and regulate all matters relative to the different branches of the Church. When the Twelve are together, or a quorum of them, in any church, they will have authority to act independently, and make decisions, and those decisions will be valid. But where there is not a quorum, they will have to do business by the voice of the Church. No standing High Council has the authority to go into the churches abroad, and regulate the matters thereof, for this belongs to the Twelve. No standing High Council will ever be established only in Zion, or one of her stakes. When the Twelve pass a decision, it is in the name of the Church, therefore it is valid.
It is amazing to me how broad a change has been instituted in the Church (with a capital C) and the impact it has had on the churches (with a small c). What would the worship environment if this directive were carefully followed in the intervening years between 1835 and the present? If the standing High Council had jurisdiction over the organized stakes of Zion, there would be no central coordination and no uniform direction from Salt Lake City. The Twelve would be focused on the less developed areas of the spread of the gospel and would be helping the branches grow and strengthen. The stakes would be largely autonomous entities focused on the spiritual growth and well-being of the saints.
No official member of the Church has the authority to go into any branch thereof, and ordain any minister for the church, unless it is by the voice of that branch. No Elder has authority to go into any branch of the Church, and appoint meetings, or attempt to regulate the affairs of the Church, without the advice and consent of the presiding Elder of that branch.The Twelve and the Seventy have particularly to depend upon their ministry for their support, and that of their families; and they have a right, by virtue of their offices, to call upon the churches to assist them. (TPJS, page 74)
What kind of a world would it be if those in leadership positions within the Church were expected to be ‘ministers and servants’ as the Lord directed the Nephites (see 3 Nephi 12:1). The twelve apostles would have to rely on the branches for their financial support? Wow, I would think the line for applications would shorten considerably if this were the case. But, on the other hand, what humility would be spawned when those who serve in the highest of church callings were to rely on the branches for their physical needs?
So what am I to make of this? Obviously, the Church is directed by revelation. That any directive found in the scriptures can be overridden by the inspiration of the leaders of the church. I just thought that when such things were to occur, the changes were to be ratified by the body of the church. Surely, I must have missed the ratification vote for the Church Handbook of Instruction.
What think ye?
I recently was prompted to re-read the sermon of King Benjamin found in the book of Mosiah. This time, however, I started at the beginning of the first chapter where I found this interesting aspect. King Benjamin was teaching his three sons of the value of the scriptures described in the first chapter of Mosiah:
My sons, I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God.
For it were not possible that our father, Lehi, could have remembered all these things, to have taught them to his children, except it were for the help of these plates; for he having been taught in the language of the Egyptians therefore he could read these engravings, and teach them to his children, that thereby they could teach them to their children, and so fulfilling the commandments of God, even down to this present time.
I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers, which are not correct.
O my sons, I would that ye should remember that these sayings are true, and also that these records are true. And behold, also the plates of Nephi, which contain the records and the sayings of our fathers from the time they left Jerusalem until now, and they are true; and we can know of their surety because we have them before our eyes.
And now, my sons, I would that ye should remember to search them diligently, that ye may profit thereby; and I would that ye should keep the commandments of God, that ye may prosper in the land according to the promises which the Lord made unto our fathers. (Mosiah 1:3-7)
In the first verse, King Benjamin tells his sons that the scriptures contain a record of God’s interaction with men and secondly, they contain the commandments. Then he makes what is, to me, in interesting statement; that without the scriptures they would have been in ignorance, ‘not knowing the mysteries of God.’
We know from Alma, chapter 12 that we are to seek the mysteries of God:
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 12:9-11)
We are all to seek the mysteries of God, or in other words, we are to seek His word which I believe to be personal revelation. We can only receive a ‘portion of His word’ if we rely on others to supply it because God only will make in known based on the ‘heed and diligence’ demonstrated by the people. If we continue to strive in seeking this personal revelation, we can receive the mysteries of God in full, in a complete form.
I would suggest that the scriptures play a vital role in leading us to the mysteries of God. It is through diligent study of the scriptures that we are able to form the questions that will lead us to the answers that enlighten us as to these mysteries. Are we, individually and collectively, demonstrating the necessary heed and diligence, to receive the portion of His word that is available to us? Are we seeking, through the words of the prophets contained in scripture, to understand the veiled references to His mysteries? If not, we are allowing ourselves to be captured by the chains of hell. Not seeking to know the mysteries of God is placing us in the grasp of the adversary.
I also found another interesting item as I read the things that King Benjamin taught to his sons. Let me again state the quote:
…our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers, which are not correct. (Mosiah 1:5)
Let me paraphrase King Benjamin from this verse, in our context today. There are modern day people who suffer from the same malady as the Lamanites. They know nothing of the scriptures and do not believe them when they are taught from the scriptures because they prefer to hold to the incorrect traditions of their fathers.
What incorrect doctrines and practices do we have among us today that are a result of the traditions of our fathers? I would suggest that the key test is to determine if these doctrines or practices or rituals have foundation in and are consistent with the scriptures. The scriptures should be the rudder of our boat. They should be the lens through which we view our chosen mechanism of devotion to our God. Without the reliance on the scriptures to be our guide and our source, we would be as the Lamanites and left to flounder in what we incorrectly believe was delivered by those who came before us.
You might say that we are led by prophets, seers and revelators and, therefore, the scriptures are of lesser importance than the current dogma. You might even suggest that modern revelation trumps the scriptures. To that assertion, I would respond with the caution given by the Lord Himself. We have been warned several times not to add to or remove from that which we are taught. For example, when Christ described His doctrine to the Nephites, He ended with this warning:
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.
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. (3 Nephi, 11:39-40)
What aspects of our doctrine have been added to our sacred regimen by traditions within the church? Does our day-to-day worship contain aspects that are not founded in scripture? Is the LDS church, today, governed by the scriptures or by the traditions of our fathers, better known as the Church Handbook of Instruction? We are told here explicitly that our adherence to the defined doctrine of Christ is necessary if we are to avoid evil.
The ‘chains of hell’ await those who do not use the scriptures to seek the mysteries of God. The ‘gates of hell’ stand open to receive those who add to or take from the doctrine of Christ as defined in the scriptures. We must, individually and collectively, ensure that we are in line with the direction received from the Lord. We must understand that any modern revelation should not contradict with, but find support in, the scriptures.
What think ye?
THERE was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.
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.
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?
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. (John 3:1.5)
Do you consider yourself a born again Christian? Someone who has recognized that God exists? Someone who is willing to repent and change their lives to the good? Are you a person who has acknowledged that Jesus is the Christ and accepted Him as your personal Savior?
Do I sound like a mainstream Christian? Perhaps, but is the concept of being born again solely the opportunity of those who belong to one of the ‘standard’ churches who claim Christ as their Lord? For many years, I sneered internally as I heard a friend or neighbor, or Mr. Brown speak of being born again. I, of course, had more light and knowledge on the subject having received the Holy Ghost at age 8 and would often return with the thread of living prophets and continuous revelation. I never really considered that any credible thought needed to be put toward the Christian churches definition of being saved; that I simply needed to claim Christ as my personal Savior and become a changed person.
Things are different now. As I have come to understand what the scriptures teach on the topic, I now know more about what that first question above means.
And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts? (Alma 5:14)
Have we been spiritually born of God? Have we had a mighty change come to our hearts? Can we be satisfied that someone, at some time in the past, laid their hands upon our heads, confirmed us members of His church, and told us to receive the Holy Ghost? Is that necessary and sufficient for us to be classified as ‘born again?’ To be a different creature?
As Alma the younger and the sons of Mosiah were going about to destroy the church of God, they were confronted by an angel who told him that his father had prayed mightily in hopes that his son would ‘be brought to a knowledge of the truth.’ For several days, Alma could not move. Then he arose and spoke to his family and brethren:
I have repented of my sins, and have been redeemed of the Lord; 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;
And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God. (Mosiah 27:24-26)
Alma had been ‘born of the spirit.’ In this statement, he provided more information about the change that was wrought upon him; he had been changed from carnal to righteous; he had been redeemed; he had become a son of God.
More than twenty years later, Alma in speaking to his son, Shiblon, spoke again of this experience. Perhaps the intervening years had added to his understanding of the event.
Now, my son, I would not that ye should think that I know these things of myself, but it is the Spirit of God which is in me which maketh these things known unto me; for if I had not been born of God I should not have known these things.
But behold, the Lord in his great mercy sent his angel to declare unto me that I must stop the work of destruction among his people; yea, and I have seen an angel face to face, and he spake with me, and his voice was as thunder, and it shook the whole earth.
And it came to pass that I was three days and three nights in the most bitter pain and anguish of soul; and never, until I did cry out unto the Lord Jesus Christ for mercy, did I receive a remission of my sins. But behold, I did cry unto him and I did find peace to my soul.
And now, my son, I have told you this that ye may learn wisdom, that ye may learn of me that there is no other way or means whereby man can be saved, only in and through Christ. Behold, he is the life and the light of the world. Behold, he is the word of truth and righteousness. (Alma 38:6-9)
Of note, Alma teaches us that the experience of being born again opened a conduit of knowledge through presence of the Spirit of God within him. Being born of God, somehow, brought him a link with the heavens that conveyed truth and intelligence. I also find it interesting that Alma now speaks of having received a remission of his sins through his experience. Perhaps it took Alma some time to realize the lasting impact and meaning of his spiritual experience, being taught by the Spirit of God. He speaks of being released from ‘the most bitter pain and anguish of the soul’ only when he began to cry unto the Lord. He then bore testimony of salvation coming ‘only in and through Christ.’
Alma is not the only example, in the scriptures, of someone receiving a remission of their sins through a glorious interaction with heaven. After Joseph Smith was identified by the Lord as first elder, we find the following words in scripture:
After it was truly manifested unto this first elder that he had received a remission of his sins, he was entangled again in the vanities of the world;
But after repenting, and humbling himself sincerely, through faith, God ministered unto him by an holy angel, whose countenance was as lightning, and whose garments were pure and white above all other whiteness;
And gave unto him commandments which inspired him;
And gave him power from on high, by the means which were before prepared, to translate the Book of Mormon;
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; (D&C 20:5-9)
Joseph Smith, in his experience wrought in the sacred grove, had received a remission of his sins. He was cleansed and purified so that he could endure the presence of God. Another important lesson is derived from this passage. Joseph apparently lost what he had received in that first encounter with the Lord, due to the ‘vanities of the world,’ and had to repent and ‘humble himself sincerely’ before he could regain his purified state in preparation to receive the visitation of the angel Moroni.
This suggests that one can receive a remission of sins and lose it again. Fortunately, the loss can be resolved through mighty repentance and humility. How many times, though, would one want to test the patience of the Lord?
What is this remission of sins and what is its relationship to the gospel of Christ? In the Doctrine and Covenants one can find several places where the Lord declares his gospel. One such instance is found here where the Lord is speaking to Northrup Sweet and Ezra Thayer as they prepared for their mission:
Yea, open your mouths and spare not, and you shall be laden with sheaves upon your backs, for lo, I am with you.
Yea, open your mouths and they shall be filled, saying: Repent, repent, and prepare ye the way of the Lord, and make his paths straight; for the kingdom of heaven is at hand;
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; (D&C 33:9-12)
The Lord states here that His gospel contains repentance and baptism, first with water and then with fire and with the Holy Ghost. The result of this multi-faceted baptism is a remission of our sins. In a similar vein, Mormon taught that belief and baptism, ‘first with water, and then with fire and the Holy Ghost’ (Mormon 7:10) were required of those who wish to follow Christ. To see the kingdom of God, one must be baptized by water and by the spirit. To receive a remission of sins, one must be baptized by water and by fire and the Holy Ghost.
Is there any reason why one should not equate being born again with receiving a remission of their sins by baptism, water and spirit?
In a second definition of the gospel, the Lord illuminates another attribute:
And verily, verily, I say unto you, he that receiveth my gospel receiveth me; and he that receiveth not my gospel receiveth not me.
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. (D&C 39:5-6)
Here again, the Lord defines His gospel as being inclusive of both the baptism of water and the baptism of fire and the Holy Ghost. The benefit highlighted here is not a remission of sins given by the previous example but the benefit of being taught by the Comforter. The baptism of fire and of the Holy Ghost opens up, as it did for Alma in an earlier reference, the flow of knowledge and intelligence from heaven.
Perhaps I wasn’t paying sufficient attention, but I don’t recall that any time during my several decades as an active member of the LDS church did I ever hear in any meeting either of these two definitions of the gospel. Why is that? Why, in my many attempts to read through the Doctrine and Covenants, did this not present itself to my understanding? I don’t have an answer… other than I must have been asleep.
As the resurrected Lord stood among the Nephites, he took the occasion to rehearse to those listening to him the definition of the gospel. The full rendition can be found in the 27th chapter of Third Nephi. I will quote from the end of that discussion:
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; 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; (3 Nephi 27:19-21)
We again find in verse 20 that repentance and baptism are components of the gospel of Jesus Christ. Here we are taught that these two items are necessary for sanctification. Being sanctified by having our garments washed in the blood of Christ. Can one not assume, then, that sanctification is delivered by the remission of our sins? That repentance and baptism, with both water, fire, and the Holy Ghost, are items that redeem us, that sanctify us and remit our sins?
My attempt here as been to illuminate the overlap between being born again and receiving the complete baptism, consisting of both water and spirit. Can one be surprised, then, when it is noted that the baptism of fire and of the Holy Ghost is mentioned three times within the doctrine of Christ found in Second Nephi, chapter 31, and again in the 11th chapter of Third Nephi where the Lord speaks of His doctrine?
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.
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.
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. (2 Nephi 31:17-20)
I consider this segment from the doctrine of Christ, as delivered by Nephi, to be the one of the best guides for a spiritual life that I have found in the scriptures. It contains the same references to a ‘remission of sins’ and to a life opened up to ‘feasting on the word of Christ.’ Are these not the same components that Alma indicated were a result of his ‘born again’ experience?
And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God.
And whoso believeth not in me, and is not baptized, shall be damned.
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. (3 Nephi 11:33-35)
Should we not consider the fact that the ‘baptism of fire and of the Holy Ghost’ is mentioned four times within the doctrine of Christ found in the latter-day scriptures sufficient to make it a key component in our search for godliness? I believe it is incumbent upon each of us who truly seek God to understand and apply the doctrine of Christ to its fullest extent in our lives.
Back to the point of this post. Can I be permitted to interchangeably use the phrases ‘born again’ and ‘baptized by water and by fire and the Holy Ghost? From a scriptural perspective these two described events deliver the same results, a remission of sins and the words of Christ.
I would like to return to the Alma words as he regained his strength. He noted that being born again was needed by all men and women in order to become the ‘sons and daughters of God.’ (Mosiah 27:25). I find that there was another occasion where this blessing was bestowed upon a people who had experienced a mighty change. After the people of King Benjamin has received a remission of their sins, they were taught regarding how they were to conduct themselves as recipients of this sanctification (Mosiah, chapter 5). They were to teach and govern their children, they were to take care of the poor without judgment.
Then King Benjamin asked is they believed the words that he had spoken. Here is the reference that details their response:
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.
And it is the faith which we have had on the things which our king has spoken unto us that has brought us to this great knowledge, whereby we do rejoice with such exceedingly great joy.
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.
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.
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. (Mosiah 5:2-5)
The people of King Benjamin were willing to make a covenant to obey God in all things. King Benjamin then tells them that because of this covenant, they have been born spiritually of God and in the process have become His sons and daughters.
When we are born of God, we have the opportunity to become His offspring. We have joined the family of God by a remission of our sins through the baptism of water, ‘and then cometh the baptism of fire and of the Holy Ghost.’
I cannot stress sufficiently what I believe to be the importance of a clear understanding of what it means to be born of God, to be born of water and of the spirit, to be baptized by water and then by fire and by the Holy Ghost, to be redeemed of God, to be sanctified, to become, by covenant, His sons and His daughters.
I ask of you, my brothers and sisters,
Have you been spiritually born of God?
Have you received His image on your countenances?
Have you experienced this mighty change in your hearts?
Have you been redeemed of God?
Have you become His sons and daughters?
I offer the same encouragement that Alma did for ‘there can no man be saved except his garments are washed white; yes, his garments must be purified until they are cleansed from all stain, through the blood of Him of whom it has been spoken by our fathers, who should come to redeem his people from his sins.’ (Alma 5:21)
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; (Mosiah 27:25)
What think ye?
I took the opportunity to read the Third Nephi version of the Sermon on the Mount this morning and came upon something that intrigued me. As the Lord was giving these words to the multitude of the Nephites, He paused, as described in chapter 13, verse 25:
And now it came to pass that when Jesus had spoken these words he looked upon the twelve whom he had chosen, and said unto them: Remember the words which I have spoken. For behold, ye are they whom I have chosen to minister unto this people. Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
Unlike what is found in the New Testament which suggests He spoke these words to the multitude, the Lord directs His words to the twelve and, I assume, lets that multitude listen in. After speaking to the twelve, we read in the first verse of chapter 14, that the Savior once again turns to the multitude to continue speaking.
As I pondered the words found here, I came to understand that this section of the Sermon on the Mount was directed specifically to those that that Lord had called to serve.
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. (3 Nephi 12:1)
As noted here, the Lord had called twelve to be ministers and servants unto those who would accept His words. They were given specific ‘power’ to baptize candidates with water. After the first baptism with water, the Lord would baptize ‘with fire and with the Holy Ghost.’ This is a subject that I have earnestly attempted to understand in previous posts.
What I want to address in this post is the segment of the Sermon on the Mount that the Lord directed to those who He had called to serve His flock. What did the Lord expect from these twelve that were called from among the Nephites? And through association what would the Lord expect from those that are called to fill a similar position in today’s church of Jesus Christ?
As I read verses 25 through 34 of chapter 13, I understand that the Savior had called on these men to leave behind the normal cares and bothers of life. They were to take no thought about food, clothing, shelter, or any other ‘material’ vestment. They were told that the Lord knows that they will need these things but they are to ‘seek first the kingdom of God and His righteousness, and all these things shall be added unto you.’ (verse 33)
If I were to stop there, I could understand these words to say that when a minister or servant of the Lord puts the kingdom of God first, he will then receive what he needs from a physical perspective; food, clothing, housing, etc. But how much should these leaders expend in acquiring these material possessions as they pursue the kingdom of God?
In the next verse, the Lord closes his words directed to the twelve with this:
Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself. Sufficient is the day unto the evil thereof. (verse 34)
As I see it, these men were told to ‘take no thought’ as to what they were to eat, or drink, or where their clothing was to come from. They were told to take no thought for what may happen tomorrow. They were to make no plans for what they may need in the future, beginning with tomorrow. They were only to follow the Spirit and the Lord would take care of their needs.
As I pondered this, I had to first ask myself if I would be willing to give up my material possessions, my home, my refrigerator, my freezer, my cupboards stuffed with the things that I will need tomorrow. Do I have the spiritual fortitude to give these things up in pursuit of the kingdom of God? Wow, I would struggle to gain even a small portion of the faith I would need to meet these words. I am too comfortable, I am too aligned with Mammon, I am too materially focused to yield to this command of the Savior. I must assess what I am willing to give up to pursue the kingdom of God…
And what of those who are called to serve as the twelve (or fifteen) today? Are they to be placed under the same direction as those twelve selected from among the Nephites? I wonder if today’s equivalent is an unlimited church credit card? Is the Lord providing a million dollar penthouse for the longest living apostle?
I cannot judge (which conveniently is the next topic that the Savior treats in the Sermon on the Mount). I can only address what I believe is the scope of the Lord’s direction to me. But as I view the scope of the Sermon on the Mount, it is filled with guidance on how we are to treat one another, how we are to honor our Father, how we are not to allow the things of this world get in the road of our eternal path.
As I look at the chapters in Third Nephi, I can now draw the distinction between the Lord’s council to the multitude to ‘do alms unto the poor’ (assuming we have material that can benefit them) and the direction given to the twelve to not worry about their own sustenance as the Lord will provide for them. We are to give to the poor in secret; we are to serve others without expectation of recognition (no bright t-shirts?). We are to turn the other cheek, we are to give more than is asked. We are to forgive all trespasses. Wow… do I have a long way to go.
I have come away with a much deeper appreciation for what the Lord is asking of us in the Sermon on the Mount. I can only hope that He has patience as I make a feeble attempt to be part of His flock.
It was all over the world news, ISIS put a Jordanian pilot to death by fire after he was captured in the war against the developing Islamic caliphate. Here is an example of a religious body (yes, I am willing to call them radical Islamists) which believes so strongly that they are right and have God on their side that taking a life is justified in the ascension toward their sacred goal of world domination. It is of note that a cleric associated with the Islamic state was arrested for objecting to the punishment inflicted on the captured Muslim pilot.
Fire has been used for many years to extinguish the lives of those who were deemed a threat to the religious establishment. Wiki maintains a list of martyrs, including a 19 year-old relapsed heretic by the name of Joan of Arc.
In the Book of Mormon, Alma and Amulek were commanded by God to preach to the people of Ammonihah. A minority of the inhabitants of the city believed the words of these missionaries and were subjected to cruelty. The men were stoned and the women and children were burned by fire as described in Alma 14:
“And they brought their wives and children together, and whosoever believed or had been taught to believe in the word of God they caused that they should be cast into the fire; and they also brought forth their records which contained the holy scriptures, and cast them into the fire also, that they might be burned and destroyed by fire.
And it came to pass that they took Alma and Amulek, and carried them forth to the place of martyrdom, that they might witness the destruction of those who were consumed by fire.
And when Amulek saw the pains of the women and children who were consuming in the fire, he also was pained; and he said unto Alma: How can we witness this awful scene? Therefore let us stretch forth our hands, and exercise the power of God which is in us, and save them from the flames.
But Alma said unto him: The Spirit constraineth me that I must not stretch forth mine hand; for behold the Lord receiveth them up unto himself, in glory; and he doth suffer that they may do this thing, or that the people may do this thing unto them, according to the hardness of their hearts, that the judgments which he shall exercise upon them in his wrath may be just; and the blood of the innocent shall stand as a witness against them, yea, and cry mightily against them at the last day.”
These acts were committed because those that believed in the words of Alma and Amulek were seen as reviling the people of the city and, more seriously, they taught “that there was but one God, and that he should send his Son among the people, but he should not save them; and many such things did the people testify against Alma and Amulek.” (Alma 14:5) It is interesting to note that they were being punished for adhering to the truth. Ultimately the city of Ammonihah along with its inhabitants were destroyed by the Lamanites… justice served, I presume.
It seems to be a pattern what when a religious body has gone away from God, they take upon themselves the ‘right’ to determine the fate of those that are perceived to hold a different belief within the community. This day we see ‘virtual’ death being inflicted by those who govern the LDS church in the form of excommunication. The charge is typically apostasy. A charge, which in a number of cases, cannot be specifically defined by those who wield it. In essence, the real offense is one of not following the guidance and direction of the priesthood leaders. The priesthood determines what is currently acceptable from a doctrinal and historical view and then uses this definition in punishing those who disagree with it. It does not seem to matter whether this doctrine is justifiable from a scriptural perspective, not does the fact that historical documentation can be shown to bring into question the efficacy of the church’s doctrinal or historical stance.
Those that are found ‘revile’ against the church by exposing flaws or unsavory aspects in its history or preach doctrine that is not aligned with the current version of church doctrine are to be subjected to the virtual torch. It doesn’t seem to matter whether these historical warts or the fact that these doctrines can find justification in the scriptures, it is not acceptable to speak out against the current version of church doctrine and the ‘correlated’ view of church history. This week, it was John Dehlin’s turn to face the tribunal of stake officers who determined that his public face could not be tolerated by the church that bears the name of Jesus Christ.
As I grieve for those who have found themselves in similar situations, I am reminded of the concise direction that the Lord has given the priesthood in dealing with these situations. Should anyone feel that they are exempt from such instruction; the Lord first reminds us that the probabilities are against the priesthood holder from judging fairly.
“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. (D&C 121:39)”
I would suggest that the characterization of ‘almost all men’ should be sufficient to ensure that the guidance applies to everyone. Every priesthood holder should be instructed as to what this verse means relative to church governance. I would suggest that this verse implies that it is rare when a person holding the priesthood does not exercise unrighteous dominion as he perceives the purpose and execution of his authority.
What form does unrighteous dominion take in this context? I would suggest that unrighteous dominion can be characterized as the attempt to dominate another in a way that is not righteous or in tune with God. If I attempt to impose my current belief on another, have I attempted to dominate them spiritually? If one’s current view of history or doctrine is used to ‘demand’ obedience from a member of the church, is this unrighteous dominion? Does this apply to the current leadership of the church? Can one holding a position of leadership at the general or stake level be exempt from this charge from the Lord? I think that these questions should be carefully considered when one is called to bring judgment on another’s current spiritual worldview.
The Lord has given direction as to how one should administer in a priesthood position:
“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; by kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy and without guile – 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; that he my know that thy faithfulness is stronger than the cords of death. (verses 40-44)”
I would suggest that influence expressing the authority of the priesthood by persuasion, long-suffering, gentleness, meekness, and by love unfeigned is the opposite of unrighteous dominion. Priesthood leaders are instructed in these verses to operate, not by compulsion, but by persuasion; not by swift action but by long suffering; not by authoritarian dictate but by kindness, gentleness and meekness. Have these corrective actions been based on ‘pure knowledge?’ What is pure knowledge when it comes to different interpretation of history and doctrine? And, most important, do not feign love by calling these activities ‘courts of love.’
Have these disciplinary sessions been held based on the movement provided by the Holy Ghost or by the SMTC? Have they been used as an attempt to persuade or dictate?
I can only pray that the next ‘torch’ is replaced by the light of Christ in administering to the spiritual welfare of those that call themselves saints.
What think ye?
In my last post, I highlighted the idea that the baptism of fire and of the Holy Ghost is a core component of the gospel of Jesus Christ as prescribed by the latter day scriptures (D&C 33:11-12 and D&C 39:6). In my reading of the scriptures, one of the core messages of the Book of Mormon is the opportunity to receive a remission of our sins through the marvelous power delivered through the baptism of water followed by the baptism of fire and of the Holy Ghost.
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. (2 Nephi 31:17-18).
It is through a remission of our sins that we are sanctified (truly become saints) in preparation for entering the presence of God. The gospel of Jesus Christ as He defined during His visit to the Nephites described why this is a necessity:
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. (3 Nephi 27:19-20)
There are several examples provided in the book including the experiences of the people of King Benjamin, Alma the younger, Enos, and the 300 Lamanites in the Book of Helaman. Each of these depictions of ‘being born again’ have, within this group, unique characteristics. Here is how I would characterize them.
We are not given a significant amount of information about this man. We know that he characterized his quest for a remission of his sins as a ‘wrestle [he] had before God.’ We understand that he allowed the words which he received from his father sink deep into his heart. He went out to hunt and used the solitude to seek a remission of his sins.
And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul; and all the day long did I cry unto him; yea, and when the night came I did still raise my voice high that it reached the heavens.
And there came a voice unto me, saying: Enos, thy sins are forgiven thee, and thou shalt be blessed.
And I, Enos, knew that God could not lie; wherefore, my guilt was swept away. (Enos 1:4-6)
People of King Benjamin
As he neared death, King Benjamin asked his son to send out a proclamation to the people to assemble themselves at the temple. He spoke words that were made known to him by an angel concerning Jesus Christ, who was to come.
…I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent. (Mosiah 3:17)
He spoke of the need to put ‘off the natural man and [become] a saint through the atonement of Christ the Lord, and [become] as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord [sees] fit to inflict upon him, even as a child doth submit to his father.’ (Mosiah 3:19)
When he had finished speaking the words that were given to him by the angel, he looked around to see that those who had listened to him had fallen to the earth and had begun to petition the Lord:
And they had viewed themselves in their own carnal state, even less than the dust of the earth. And they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men.
And it came to pass that after they had spoken these words 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, because of the exceeding faith which they had in Jesus Christ who should come, according to the words which king Benjamin had spoken unto them. (Mosiah 4:2-3)
Alma the Younger
The son of the high priest Alma was not aligned with his father’s desires. He and the sons of Mosiah were going about seeking to ‘destroy the church of God’ that had been established by his father. The party ended abruptly, though, when an angel, prompted by the prayers of his father and others, appeared to them. Alma spent the next three days within himself as his father and others prayed for his safe return (Mosiah 27:22). Alma describes his experience:
And it came to pass that I was three days and three nights in the most bitter pain and anguish of soul; and never, until I did cry out unto the Lord Jesus Christ for mercy, did I receive a remission of my sins. But behold, I did cry unto him and I did find peace to my soul. (Alma 38:8)
The 300 Lamanites
The two sons of Helaman, Nephi and Lehi, were having great success preaching among the Lamanites, having baptized eight thousand in the land of Zarahemla. When they then took their efforts into the land of Nephi, they were imprisoned and held many days without food. When the Lamanites came to put them to death, ‘Nephi and Lehi were encircled about as if by fire’ and their captors feared to touch them.
Those Lamanites and dissenting Nephites, who had come to slay these righteous men were then told that what they had seen was from God. They were overshadowed by a cloud of darkness and heard a voice telling them to repent .They were able to see that Nephi and Lehi were conversing with heavenly beings. Aminadab, a dissenting Nephite was able to help these men understand what was transpiring.
And they said unto the man: Behold, what do all these things mean, and who is it with whom these men do converse?
Now the man’s name was Aminadab. And Aminadab said unto them: They do converse with the angels of God.
And it came to pass that the Lamanites said unto him: What shall we do, that this cloud of darkness may be removed from overshadowing us?
And Aminadab said unto them: You must repent, and cry unto the voice, even until ye shall have faith in Christ, who was taught unto you by Alma, and Amulek, and Zeezrom; and when ye shall do this, the cloud of darkness shall be removed from overshadowing you.
And it came to pass that they all did begin to cry unto the voice of him who had shaken the earth; yea, they did cry even until the cloud of darkness was dispersed.
And it came to pass that when they cast their eyes about, and saw that the cloud of darkness was dispersed from overshadowing them, behold, they saw that they were encircled about, yea every soul, by a pillar of fire.
And Nephi and Lehi were in the midst of them; yea, they were encircled about; yea, they were as if in the midst of a flaming fire, yet it did harm them not, neither did it take hold upon the walls of the prison; and they were filled with that joy which is unspeakable and full of glory.
And behold, the Holy Spirit of God did come down from heaven, and did enter into their hearts, and they were filled as if with fire, and they could speak forth marvelous words.(Helaman 5:38-45)
Continuing the dialog
So we have two individuals and two groups who were blessed the ‘born again’ experience, one righteous and one wicked person and group. I had often wondered why we were given the variety of experiences described here. I believe that the message is found in the common elements of these stories. In each case those involved had to exhibit faith in Jesus Christ and, in each case, had to cry out to the Lord. The message that I derive is that, no matter where we are on the spectrum of goodness or badness, we can reach out to the Lord, in humility, and He will hear our cry.
Some of us may be honest seekers of truth and joy, as was Enos, and find a remission of our sins at the end of a long and fervent prayer. Others may be more like Alma the younger, who must endure a period of anguish and pain which tempers the soul and opens the heart to the Lord. It can happen to an individual or to a group. It can happen no matter where you find yourself relative to God. It CAN happen…and it will as we humble ourselves and seek the Lord.
In D&C, section 10 the Lord defines an interesting doctrine:
Behold, this is my doctrine—whosoever repenteth and cometh unto me, the same is my church.
Whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my church.
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. (D&C 10:67-69)
This simple statement speaks very loud to me. The Lord’s church is fashioned from those who come unto him. It is by approaching Him in prayer that the remission of our sins is enjoined. It is the atonement of the Lord which offers the cleansing baptism of fire and of the Holy Ghost, which is the gate to the strait and narrow path. (2 Nephi 31:17-18)
Just as Jesus Christ did during His visit to the Nephites, he will administer this second baptism. Here are the words He spoke on that occasion:
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. (3 Nephi 12:1)
In order to receive a remission of our sins through the baptism of fire and of the Holy Ghost, we must petition the Lord for this event. It now makes more sense to me when I read from Moroni, chapter 6 regarding the steps necessary to belong to His church:
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. (Moroni 6:4)
It was not until after they had been cleansed by the power of the Holy Ghost that they who brought forth fruit were numbered with the people of the church. It is not until we come unto Christ that we are considered His Church.
There is no prescribed allegiance to the doctrines of men, there is not prerequisite of donation or position, there is no hedging up the way those who wish to maintain the purity of the church, to come unto the Lord. It is between you, individually and collectively, to seek Him in mighty prayer, to come unto Him and to receive of Him the sanctification promised those who repent and show forth faith. Who, again, are those who are called saints? Those who have been cleansed by the fire and by the Holy Ghost and are numbered with the people of Christ, who have come unto Christ, who have passed through the gate onto the strait and narrow path which leads to eternal life.
For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man. (Moses 1:39)
It is the work of God to bring to pass the eternal life of mankind. He has established the way. It is simple yet difficult to prepare ourselves to place our footsteps on that path.
And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (John 17:3)
In summary, the scriptures teach that the baptism of fire and of the Holy Ghost is the gate to the strait and narrow path to eternal life. Eternal life, which is the work and glory of God, is found through knowing God. We have been offered the way, if we will but seek Him. He will know us through the administration of the baptism of fire and of the Holy Ghost.
THEN shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
And five of them were wise, and five were foolish.
They that were foolish took their lamps, and took no oil with them:
But the wise took oil in their vessels with their lamps.
While the bridegroom tarried, they all slumbered and slept.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
Then all those virgins arose, and trimmed their lamps.
And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
Afterward came also the other virgins, saying, Lord, Lord, open to us.
But he answered and said, Verily I say unto you, I know you not. (Matthew 25:1-12)
I know you not – the relationship is two way, we must know the Lord and the Lord must know us.
What think ye?
1 Hearken and listen to the voice of him who is from all eternity to all eternity, the Great I Am, even Jesus Christ
How long has it been since we were privileged to hear the voice of the Lord? I have heard the refrain many times regarding the paucity of revelation in this generation. Rightly so, we should desire to have prophets in our midst giving us the mind and will of the Lord. Many times, however, the words spoken by these messengers were calls to repent if scripture is any indication of the true calling of a prophet. Are we, as participants in the restoration that is now nearly 200 years old, of such caliber that we have no need for warnings and hard words? I think not.
On the other hand, should we not take the examples of prophetic voice in the scriptures as a pattern we should establish in our own lives and develop our own, our individual, conduit to heaven? Should we not cleave to the circumstance where our sons and our daughters shall prophesy, our old men shall dream dreams, our young men shall see visions? We should be looking for the fulfillment of this prophecy found in the second chapter of Joel.
The children of Israel, when confronted with the terrifying prospect of coming face to face with God opted rather to have Moses operate as an intermediary. In Exodus, chapter 19, we read of the Lord’s request that the people be sanctified in preparation to meeting their God face-to-face. Instead of preparing for this event, the people collectively chose another course. “And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.” (Exodus 20:19) Is today’s mantra of ‘follow the prophet’ any different? Are we, as the earlier children of Israel, comfortable with concept allowing our leaders to speak with God and listening to them? If so, we are going to face the same result as the people of Moses – we will be given the lesser law and will forfeit the opportunity to live with God in our midst.
There could also be those who fear the idea of individual revelation. What does one do when two or more receive contradictory ‘revelation?’ Does this not have the potential to breed chaos and confusion? There are examples in the scriptures of those who, like Hiram Page, claim they were the recipients of revelation. The explanation was given that they were not tuned to the correct source. I have come to believe that we must find a way to reconcile divergent personal revelation to reach the point where we are of one mind and one heart – the definition of Zion.
We are not all on the same path and, therefore, are not likely to receive the same direction from the Lord. But how do we, as members of communities who are seeking to be equal in all things, reconcile the opportunity for individual inspiration with the need to collective agreement. We must become skilled at understanding the difference between individual and collective inspiration and apply it in our spiritual community.
2 The light and the life of the world; a light which shineth in darkness and the darkness comprehendeth it not;
3 The same which came in the meridian of time unto mine own, and mine own received me not;
4 But to as many as received me, gave I power to become my sons; and even so will I give unto as many as will receive me, power to become my sons.
In these verses, Christ speaks first of those who rejected His message. They did not comprehend the light contained in the message of the Savior. As a result, they did not accept the invitation to walk into the light preferring rather to remain in the comfort of their own manufactured darkness. Is there a light attempting to be shown today? Having been there, I realize now how difficult it is to perceive the darkness within which we reside. We can easily convince ourselves that our favorite rituals, such as home teaching, temple attendance, paying tithing, and attending our meeting block, represent the light when it is the opposite. Such items, once they become rote, impede rather than impel our sanctification. I could do all these things and still be ‘in the dark.’ It is our challenge to break out of the ritual observance of our religion and seek to imbue ourselves with that light that is being offered.
I would suggest that, just as we find in the Book of Mormon, pride is the major contributor to the inability to see the light. I have come to recognize that the public relations campaign is a misdirected activity which only attempts to gratify our pride and to stoke our vain ambition, believing that the church will eventually ‘fill the whole earth.’ When we slide into the belief that the works of men have built the kingdom, we are in for an unpleasant surprise.
And if it so be that the church is built upon my gospel then will the Father show forth his own works in it.
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. (3 Nephi 27:10-11)
It is pride that contributes to the idea that we can build the kingdom of God ourselves.
Those who receive the light are given the power to become His sons and daughters. I find the phrasing of keen interest. It was after the people of King Benjamin had received a remission of their sins through the baptism of fire and of the Holy Ghost and accepted the covenant of the Lord that they became the sons and daughters of God. (see Mosiah, chapter 5) Now back to section thirty nine.
5 And verily, verily, I say unto you, he that receiveth my gospel receiveth me; and he that receiveth not my gospel receiveth not me.
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.
We either receive or reject the Lord by receiving or rejecting His gospel. As described in these verses, we must accept a gospel that requires us to repent, be baptized by water and by fire and the Holy Ghost. Clearly we must understand each of these components and apply them correctly in our lives. We must understand what we are doing that is incorrect or not conducive to the spirit and turn (repent) from these practices. We must demonstrate our willingness to be obedient to the commandments and seek a baptism that is acceptable to the Lord, and of great importance, we must develop a correct understanding of the baptism of fire and of the Holy Ghost and seek this sanctifying power directly from Him who is the administrator of this ordinance, even Jesus Christ. (3 Nephi 12:1)
7 And now, behold, I say unto you, my servant James, I have looked upon thy works and I know thee.
8 And verily I say unto thee, thine heart is now right before me at this time; and, behold, I have bestowed great blessings upon thy head;
9 Nevertheless, thou hast seen great sorrow, for thou hast rejected me many times because of pride and the cares of the world.
I often find myself in the same position as James Covel – realizing that I, also, have frequently ignored the promptings of the spirit and, instead, chose actions that gratified my pride or satisfied desires that are described by the world as acceptable, even necessary.
I can only hope that I can receive the assurance from the Lord that he finds my heart acceptable to Him. I long to be as stalwart was James Covel was at that particular time and be the recipient of the promise of a great blessing from the Lord. At the same time, I fear that I could fall victim to the same call to abandon my familiar and comfortable connections for the unknown, as did Mr. Covel, if I am not focused on the Lord.
10 But, behold, the days of thy deliverance are come, if thou wilt hearken to my voice, which saith unto thee: Arise and be baptized, and wash away your sins, calling on my name, and you shall receive my Spirit, and a blessing so great as you never have known.
11 And if thou do this, I have prepared thee for a greater work. Thou shalt preach the fulness of my gospel, which I have sent forth in these last days, the covenant which I have sent forth to recover my people, which are of the house of Israel.
I believe that the charge to preach the ‘fulness of the gospel’ circumscribes the same message today as it did in 1831. In Joseph Smith – History, verse 34, we find that the fulness of the gospel is found in the narrative of Christ’s visit to the Nephites as found in Third Nephi. Chapter twenty seven contains the definition of the gospel as it came from the mouth of the Lord. It is the means by which we can become Saints – sanctified by His blood and prepared to enter His presence.
12 And it shall come to pass that power shall rest upon thee; thou shalt have great faith, and I will be with thee and go before thy face.
13 Thou art called to labor in my vineyard, and to build up my church, and to bring forth Zion, that it may rejoice upon the hills and flourish.
We have the same charge today; to labor in His vineyard, build up His Church, and to bring forth His Zion. We will not be given power from on high unless this direction from the Lord is our agenda also. I am certain that building up His church has no reference to buildings and land. It has reference to what the Lord has defined as his church, they that repent and come unto Him. Zion can only be brought about collectively when we have been prepared individually.
14 Behold, verily, verily, I say unto thee, thou art not called to go into the eastern countries, but thou art called to go to the Ohio.
The message to James Covel was that he would not be called to the familiar lands of the east, rather, he was to go to the Ohio. We are not always called to serve where our own skills assessment would place us. We are on this journey to develop the talents and abilities needed to further the cause of the Lord.
Also, I am convinced that we must carry in our hearts that the greatest of all is the servant of all. Seeking position is counter to the message of the Savior.
15 And inasmuch as my people shall assemble themselves at the Ohio, I have kept in store a blessing such as is not known among the children of men, and it shall be poured forth upon their heads. And from thence men shall go forth into all nations.
16 Behold, verily, verily, I say unto you, that the people in Ohio call upon me in much faith, thinking I will stay my hand in judgment upon the nations, but I cannot deny my word.
What is our Ohio? Where are we called to gather? The same is true today, if we are prepared, a blessing will be poured out upon our heads while the judgments of the Lord await those who cling to the world.
17 Wherefore lay to with your might and call faithful laborers into my vineyard, that it may be pruned for the last time.
18 And inasmuch as they do repent and receive the fulness of my gospel, and become sanctified, I will stay mine hand in judgment.
The fulness of the gospel of Jesus Christ is critical to our salvation and sanctification. Those who repent and are cleansed of their sins, just as described in the Lord’s presentation of the gospel in 3 Nephi, chapter 27 have received the gospel and therefore, have received Christ. In my opinion, the gospel is the core of the message we have been given; the gospel is encompassed by the doctrine of Christ which in turn is surrounded by the mysteries of God. Could it be that each of these components expand as our knowledge and wisdom expands? Or is the gospel and doctrine of Christ delivered in its fulness and we are to expand in all directions and topics from the gospel and doctrine into the mysteries? One of what I consider choice examples of this idea is the description of a mystery that Alma gives to his son Corianton in Alma, chapter 40:3
Behold, he bringeth to pass the resurrection of the dead. But behold, my son, the resurrection is not yet. Now, I unfold unto you a mystery; nevertheless, there are many mysteries which are kept, that no one knoweth them save God himself. But I show unto you one thing which I have inquired diligently of God that I might know—that is concerning the resurrection.
So… is the resurrection of the dead a component of the gospel or is it a mystery of God? I would suggest that Alma should be taken as a witness; he gives us all an example of a mystery that is now available to those who diligent seek them. Again, back to section 39:
19 Wherefore, go forth, crying with a loud voice, saying: The kingdom of heaven is at hand; crying: Hosanna! blessed be the name of the Most High God.
20 Go forth baptizing with water, preparing the way before my face for the time of my coming;
21 For the time is at hand; the day or the hour no man knoweth; but it surely shall come.
22 And he that receiveth these things receiveth me; and they shall be gathered unto me in time and in eternity.
I may be the stranger in a strange land but I truly believe that it is not correct to ‘reformulate’ the commandments of God into something that is palatable to our current worldview. We cannot simply state, for example, that the church welfare system is today’s equivalent of the law of consecration. It just doesn’t work that way. We who are awakened need to fulfill the commandment, here, now, to prepare the way for His coming.
The gathering of those who receive Him is still a commandment. I believe that this is a requirement both spiritually and temporally. As I have traveled around the fringes of Mormonism, there is a constant need expressed to come together with those who are like-minded; to have a community with which we can ‘commune.’ I don’t know when and I don’t know how, but I do know that the Lord is expecting his people to gather. There will be false starts, there will be attempts to develop a power structure. I can only say that those who wish to be a part of the eventual gathering must maintain a soft heart. We must learn that we are only there to serve others. We must learn to look past the human imperfections that plague us all. Zion will come as we embrace the fulness of the gospel and have, individually, had that change of heart that represents the gate to the strait and narrow path to eternal life.
23 And again, it shall come to pass that on as many as ye shall baptize with water, ye shall lay your hands, and they shall receive the gift of the Holy Ghost, and shall be looking forth for the signs of my coming, and shall know me.
24 Behold, I come quickly. Even so. Amen.
I have been drawn to these verses several times this week as I pondered my weaknesses and contemplated the need to strip myself of pride and the cares of the world. It is so difficult to retrain my mind to act instead of allowing myself to be acted upon. I will continue to exert all the effort I can muster to prepare myself spiritually that my heart may be right before the Lord
We are, in these last verses, again presented with the promise that if we embrace the gospel of repentance, baptism by water, and baptism by fire and the Holy Ghost, we will come to know Christ. It is through that same path that we will come to understand and watch for the signs of His coming. That was the message that James Covel abandoned. That is the message that each of us must stitch into our hearts and support with all our might, mind and strength.
What think ye?
Some might ask, “But what about my doubts?”
It’s natural to have questions—the acorn of honest inquiry has often sprouted and matured into a great oak of understanding. There are few members of the Church who, at one time or another, have not wrestled with serious or sensitive questions. One of the purposes of the Church is to nurture and cultivate the seed of faith—even in the sometimes sandy soil of doubt and uncertainty. Faith is to hope for things which are not seen but which are true.7
Therefore, my dear brothers and sisters—my dear friends—please, first doubt your doubts before you doubt your faith. We must never allow doubt to hold us prisoner and keep us from the divine love, peace, and gifts that come through faith in the Lord Jesus Christ.
I find it interesting that the reference associated with the text ‘doubt your faith.’ is to a book entitled “Christ the Healer” written by F. F. Bosworth.
The book, originally published in 1924, was a compilation of a number of sermons. As the title connotes, the book has continued to be used to promote the idea that Christ is able to redeem us from both our spiritual and physical weakness.
Many, instead of saying, “Pray for me,” should first say, “Teach me God’s Word, so that I can intelligently cooperate for my recovery.” We must know what the benefits of Calvary are before we can appropriate them by faith. David specifies: “Who forgiveth all thine iniquities, who healeth all thy diseases.”
After being sufficiently enlightened, our attitude toward sickness should be the same as our attitude toward sin. Our purpose to have our body healed should be as definite as our purpose to have our soul healed. We should not ignore any part of the Gospel. Our Substitute bore both our sins and our sicknesses that we might be delivered from them. Christ’s bearing of our sins and sicknesses is surely a valid reason for trusting Him now for deliverance from both. When, in prayer, we definitely commit to God the forgiveness of our sins, we are to believe, on the authority of His Word, that our prayer is heard. We are to do the same when praying for healing. (Christ the Healer, F.F. Bosworth, 2000 edition, pp 17-18)
The forward of the 2000 edition of the book speaks of a ‘flood of testimonies’ of those who were benefitted spiritually and physically by the book. The premise being that we should have just as much faith in Christ that He can take away our sins as in His ability to take away our sickness. Reverend Bosworth’s message was that we should not doubt that Christ has this ability; to cleanse us of sin as well as sickness. He encouraged the reader to show faith in the ability of the Savior to take upon Him our physical and spiritual impairments.
Here is the statement regarding doubt by Rev. Bosworth from the 2000 edition of the book:
Any man or woman can get rid of his or her doubts by looking steadfastly and only at the evidence that God has given for our faith. Seeing only what God says will produce and increase faith. This will make it easier to believe than to doubt. The evidences for faith are so much stronger than those for doubting. Don’t doubt your faith; doubt your doubts, for they are unreliable. (ibid, pp 21-22)
As I read this, the author is entreating us not to doubt that Christ can heal our sicknesses. He encourages us plant the seed which can develop the faith to heal our physical ailments. We have been taught that it is by faith that we can be healed. Do we, today, exhibit that kind of faith? Or, do we believe that we can simply request a blessing and we have done sufficient work to overcome a physical malady? Some of these things are more difficult than others, in many ways, because of our lack of faith, prayer, and fasting. As I see it, the scriptures speak of the healings of the twelve, in the New Testament and in the Book of Mormon, as signs of the truth. These are to be expected but do not represent the sum of our ability to gain the upper hand over physical maladies. Reverend Bosworth puts forth the case that we can receive a remittance of our physical troubles. Do we have that level of faith among us?
This begs the question: can the doubt, as characterized by F. F. Bosworth, that Christ can heal us physically as well as spiritually be on equal plane with the doubts, alluded to by Elder Uchtdorf, largely driven by the historical inconsistencies in doctrine and policy of the LDS church?
I, personally, do not believe this is the case. Our faith in Christ is separate and not reliant on from our faith in the works of men; in our case, the corporation commonly known as The Church of Jesus Christ of Latter-Day Saints. I do believe that we should ‘doubt our doubts’ regarding the gospel and message of Jesus Christ. I do not believe the same attitude should be taken regarding the inconsistencies of the policies of men running any religious organization, even those claiming to be the only true church.
We should first make the effort to understand and integrate the gospel of Jesus Christ into our minds and heart. It is the gospel that provides the assurance to seek and receive answers on all else. We are promised that if we will seek Him, He will provide direction, even to the truth of all things.
Pierre Abelard, a noted philosopher of the eleventh century saw it this way: “By doubting we are led to question; by questioning we arrive at the truth.” I see this message consistent with Paul as he spoke to the Thessalonians:
Prove all things, hold fast to that which is good. (1 Thess. 5:9)
It is our right and responsibility to ask questions and seek the Lord for direction and confirmation. There is a power in this world that demands that we blindly obey, that gives us assurances that they can lead us through to the glories that await us, that seeks to act as arbiter of our destiny and salvation. That voice is not the one we should follow.
There is also a power to has promised us that He will open the door if we knock. Doubts lead to questions which, through the Holy Ghost, can be answered.
And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things. (Moroni 10:4-5)
It is our challenge to first develop the requisite faith in Christ. By so doing, we will have access, through the Holy Ghost, to the truth of all things.
What think ye?