tag:blogger.com,1999:blog-166336742024-02-01T23:32:19.274-07:00Fulness of Times"That in the dispensation of the fullness 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." Ephesians 1:10mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.comBlogger77125tag:blogger.com,1999:blog-16633674.post-40041090216089633422012-07-06T23:02:00.001-07:002012-07-06T23:02:53.154-07:00My Joseph Smith Book RecommendationsThe subject of the Prophet Joseph Smith is important to me and I claim no spiritual, academic, or special authority on his life or teachings. But I do love him and I know he is a prophet. <br /><br />I am sometimes asked by members of my stake and family and friends what books I would recommend to learn more about his life. That is an interesting question because it ought to be easy enough and yet as I have thought about it I have realized it is quite a complex answer. I suppose it all depends. It depends on the kind of study or learning you want to do. I should state from the outset that if you are looking for someone who is critical of Joseph I won't be able to recommend anything for you. I am not scared off by anything negative about him. In fact, I have read everything I can get my hands on. However, when recommending books to others I am suggesting they build a foundation of faith and testimony first. Get to know him from the perspective of his family, his friends, his followers, and himself. That has been my path. Now when I read the critical or "warts and all" histories, or the anti- publications (those two things are not the same thing), or anything else a faithful member of the LDS Church may find challenging, I can process them through my filter: Joseph Smith saw the Father and the Son, he translated the Book of Mormon, he was a prophet of God. So please know that as you read on, that is the bias from which I approach Joseph Smith. <br /><br />Stories and biographies have taught me a great deal about moments in the life of Joseph Smith. However, it is in reading his revelations and teachings that have done more to help me learn about the Prophet Joseph. In other words I feel I actually know Joseph Smith and literally consider him a friend because I am familiar with his teachings and revelations. It is because of my familiarity with his mind that I feel I can recognize his motivations in his actions. And so when I hear strange things told about him or attributed to him, because I feel like I know his mind and heart, I feel like I can get to the bottom of it. Sometimes I don't fully understand the situation but because my foundation is solid I don't get rocked. <br /><br />For books about his life, I would recommend Truman Madsen’s talks and his book based on his talks. They are excellent and engaging talks. Truman clearly has a passion for Joseph and it excites my own. <br /><br />I also really like the Joseph Smith Papers Project books. Particularly the Journals. (Volume one and two are already out, volume three will be released later this year or early next year.) The Histories volumes are good, too. These are great because they have a very raw and real feeling to them. You can begin to get a sense of the man and the prophet in them. <br /><br />Another excellent book is <i>Joseph Smith the Choice Seer</i> by Joseph Fielding McConkie and Robert L. Millet. The book is sadly out of print but if you can find it, get it. The book is a kind of spiritual biography--thought it doesn't claim to be. They are looking at the doctrines and understandings and teachings Joseph Smith restored. <br /><br />Also, a book called, <i>Remembering Joseph</i>, edited and compiled by Mark McConkie is very good. It contains thousands (seriously) of recollections, organized by topic, by friends, followers, and even enemies of Joseph Smith. A very fascinating book. <br /><br />There are several biographies of his contemporaries that also provide a wonderful insight into the life of the Prophet. At the top of my list is the standard, <i>Autobiography of Parley P. Pratt</i>. If you haven't read it you should, and if you've already read it you should read it again. There are some admittedly long and drawn out places (the Missouri conflict being one of them) but his confidence and affection for Joseph Smith is unmistakable. Also, <i>Wilford Woodruff</i> by Matthew Cowley is excellent. If you can get Wilford Woodruff's Journals they are a treasure trove of insights into the Prophet. <i>The Life of John Taylor</i> by Orson F. Whitney is another great book. <br /><br />Like I mentioned above, more than anything else, reading his teachings and revelations have helped me understand and know him tremendously. So the Doctrine and Covenants is great, as is <i>Teachings of the Prophet Joseph Smith</i> edited and compiled by President Joseph Fielding Smith and <i>Words of Joseph Smith</i> edited by Lyndon Cook and Andrew Ehat.<br /><br />I hope that is helpful for someone who may read this. The discerning reader will notice that I left off some books that perhaps you would expect to see in my list. I included the books that have helped me get to know Joseph Smith the best. I would be interested in hearing if you (the cyber-reader if there be any) have the same books or different. <br /><br />- Posted using BlogPress from my iPad<br />mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-38055172943595114242012-06-03T13:30:00.001-07:002012-06-03T13:30:23.186-07:00Ethics and Morals Are Not Independent of DoctrinesOccasionally I hear that the reason some members like the Church is the good ethics and morals it teaches. In almost the same breath the person also indicates that the doctrines and the Joseph Smith story, the Book of Mormon, and the teachings of the Temple are less appealing. When I hear this I am dumbfounded at best. <br /><br />From my standpoint, it is our doctrines and core beliefs that inform the ethical way in which we live. Indeed, there is <i>not</i> a single moral or ethic that is <i>not</i> connected with the restored doctrines of The Church of Jesus Christ of Latter-day Saints. <br /><br />Right now the Church is receiving unprecedented attention. This is occurring not only because of the 2012 Presidential Election, but because there have been an increased number of reports in the news about members of the LDS faith. In many of the reports in the media the Church is pointed out as being known for its strong family values and neighborly way in which it behaves around the world. In fact, I have heard commentators of other faiths discuss these very positive attributes and in the same breath indicate that they think our beliefs are absolutely absurd. They say we behave like Christians but aren't really Christian. Or, we are Christian in deed but not in doctrine.<br /><br />From my perspective that absurd thing is that they fail to see the connection between our Christian attributes and our belief in a restored doctrine of Christ. I wish to outline just three (of the myriad of choices) Christian attributes that have been identified in the press and by those I have had discussions with and then connect them directly and unmistakably to the doctrines we uphold to be restored and true and salvific.<br /><br /><b>Family Values Ethics and Morals and Temple Doctrine</b><br />The Church is often given commendations for its emphasis on families, family time, and strong marriages. The divorce rate is lower in LDS marriages (though it should be noted that divorce is on the rise in the LDS Church and is trending toward the national trend--though it is still lower from what I understand). There is a strong sense of togetherness and sticking things out. This is not to say everything is perfect; LDS couples and families deal with the same struggles and trials that the rest of society deals with. But for outsiders (non-LDS) there is a remarkable demonstration of working through issues. Indeed, I remember hearing about a study or a national poll that was conducted that stated that when asked about Mormons most people could identify their strong sense of family values. Community members readily see their LDS friends and neighbors as having good children. <br /><br />But herein lies the irony. What many non-LDS see as strong family values, LDS will (I hope) testify that there is a principle that lies under the visible surface behaviors. For me there is no question that what makes me feel my marriage is one of the most important aspects of my life and the answer is simple: Temple. Even more to the point it is my Temple Covenant. This is the same answer for my strong focus on my family. I believe that most Latter-day Saints when pressed will answer the same way. It is the Temple and its associated Covenants that cause Latter-day Saints to put so much emphasis on the family. Indeed, we believe that because we enter into a Covenant with God and one another in the Temple, there is a spiritual force that--when LDS live worthy of it--will bind and seal us together. It is in these covenants that we become "eternal families." Because we see the family as extending--not "until death do you part" but well beyond that passing moment and into the eternities, we do everything and anything to preserve and hold sacred our marriages and families. Much more could be said on this topic and writers and teachers more capable than myself have already done a better job of explaining this key doctrine. I will leave the read to study their words rather than attempt to re-explain. <br /><br />Suffice it to say that the LDS belief on the family is a result of the restored doctrine of Temple Covenants. If those that laud our strong stance on the family could lower their blind bias against our doctrines they would see why our family relationships are so strong and so highly prized.<br /><br /><b>Charity and Humanitarian Outreach and the Revelations of the Restoration</b><br />The LDS Church receives a great deal of attention from the outside world about its phenomenal humanitarian outreach. And for good reason. The Church does not make public the amount of money (either in cash or in goods and services) it delivers to humanitarian aid each year. Given the scope and the reports that are made public I imagine the amount in sheer cash value to be staggering. Our leaders have been nationally and internationally recognized for the good it has done here in the U.S. and all over the world. When President Gordon B. Hinckley was recognized by the President of the United States a few years ago he said that he accepted the award in behalf of all the members of the Church. He said that "it really belongs to those men and women" (click <a target="_blank" href="http://www.deseretnews.com/article/595072579/Medal-for-Pres-Hinckley-is-94th-birthday-present.html">here</a> to read the story). The resources for this humanitarian goodness comes as freely given donations from the rank and files of the Church. The point I am trying to make is that the Church and its members are known for their charity--though it has never been done to be recognized (I believe the Church would be very satisfied if we never received any honor--in the press, in terms of awards, or otherwise). But what fascinates me is that those same people will recognize the goodness we do and criticize the very doctrines and beliefs that propel our goodness. <br /><br />I believe that the goodness we do and feel a responsibility to do is a result of our understanding of scripture, our testimony of the importance of tithing, and (again) Temple Covenants. Of course the Bible and the Lord's teachings there give powerful emphasis on helping the needy and downtrodden. However, the Bible is available to all Christian peoples and yet their giving is not nearly as organized and effective as the LDS Church (in fairness the Catholic Church do a tremendous amount of good and have for many centuries). It is our additional revealed words (the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price) and the words of Christ in these canonized scripture that gives additional emphasis on charitable giving. It is in the Doctrine and Covenants that we learn about tithing. Indeed, it is in the Doctrine and Covenants that the doctrine of tithing was restored. In section 115 we are taught that members are to give 10% of their income (I believe this to <i>gross</i> income) to the Church. In addition to tithing we are also asked to give "a generous offering" once a month when we come to Church fasting (completely abstaining from food or drink for 24 hours). Finally in the Temple we make covenants to sacrifice and consecrate (two <i>separate</i> covenants) our temporal blessings as well as our spiritual blessings to God, His Church, and by extension of these things to one another. <br /><br />And so for me it is interesting to see that people will speak kindly about our humanitarian efforts and yet ignore the doctrines that are at the core of collective and individual giving.<br /><br /><b>Community Leadership and the Example of a Prophet</b><br />LDS members are commonly recognized as being leaders or pillars of citizenship and decency in their communities. All over the world members are coming to the forefront and becoming the example of strong, capable elected and non-elected officials. While the media and others see the goodness Mormon men and women are trying to accomplish in their neighborhoods, we are at the same time being criticized for what they perceive as strange doctrines and aspects of Church history. Yet it is the very doctrines and historical events and figures they criticize that give members of the LDS Church their drive and moral standing to become those very same leaders. <br /><br />Again, the irony lays in the fact that an area in which we are complimented is at the same time an area where people find fault. There are many areas of our beliefs that I could point to and say "that is the example to which we point." But in order to dramatize the point, I will use none other than Joseph Smith, the man we claim to be a Prophet, Seer, Revelator, and Translator. It was him that John Taylor quoted as saying, "I teach [Mormons] correct principles and they govern themselves." It was Joseph that led thousands of men, women, and children from Ohio to Missouri and from Missouri to Illinois. It was the testimony of Joseph that caused thousands to leave Europe to come to America. Books are full of examples of the leadership qualities of the Prophet Joseph Smith (I recommend this <a target="_blank" href="rsc.byu.edu/recent/joseph-and-hyrum-leading-one">one</a>). The legacy that Joseph left, that it was possible to believe in a higher principle and follow it all hazards has inspired countless Latter-day Saints into doing the same. <br /><br />However, lest the reader fall into the same false notion that many others have in giving lip service to understanding our beliefs but really having no intention in doing so, let me clarify one major point. Joseph Smith was a Prophet of God. He was called by Jesus Christ, the Son of God. This means that all that he did as he lead the Mormon people, was in harmony with the teachings of the Savior. As a prophet in every sense of the word he communed personally with Jesus Christ and the Father. Christ taught him personally. It is my firm conviction--and the conviction of 14 million other members of The Church of Jesus Christ of Latter-day Saints--that Joseph Smith, when acting as a Prophet of God, was simply and solely following the commands of the Master Jesus Christ.<br /><br />Occasionally there are members of the Church that do not follow the teachings of the Church and could not be considered a good Christian, never mind a good Latter-day Saint. There are sometimes men and women who call themselves Mormon that behave grotesquely, or illegally, or inhumanly. I believe these to be terrible examples of what a Mormon could and should be. I also believe that in contrast with the millions (literally) of good members of the Church doing all they can to live as descent upstanding Latter-day Saints should live, these bad seeds are few and far between. <br /><br />I hope this brief entry will help those seeking understanding. I hope that we (both LDS and non-LDS) begin to understand that our ethics and morals that are so highly praised are simply extensions of our doctrines. We believe them to be true doctrines. We believe them to be restored doctrines in the latter-days. We believe them to be revealed by God and Jesus Christ to modern day Prophets and Apostles. I know they are and I am not ashamed of the doctrines (or morals) of Jesus Christ restored in this day--or any day.<br /><br />- Posted using BlogPress from my iPad<br />mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-90811728969817170922012-05-29T22:57:00.001-07:002012-05-29T22:57:43.261-07:00Speculation Principles...From time to time, I hear that we ought not to speculate on the doctrines of the kingdom. For the longest time, I felt that was the right course. In many ways it still is. On the other hand, I also feel that healthy speculation can be very good in learning of spiritual things. It is evident that the prophets in both ancient and modern times have received revelation (indeed some of the important revelations came this way) after some time conducting healthy speculation. <br /><br />Some examples of prophetic speculation are Joseph Smith and Sidney Rigdon when they received what is commonly referred to as "The Vision" (D&C 76); or Joseph F. Smith when he received his vision of the Spirit World (D&C 138). Another good example of scriptural speculation is Alma when he is speaking to his son Corianton about the resurrection (Alma 40:20.) Here Alma is teaching his son many principles on this all important doctrine. But then he gets to a question that in his day had not yet been revealed. He says "I give it as my opinion..." <br /><br />However, in the Church we don't call what the prophets have done "speculation," but instead call it pondering. But the manner in which I think about things it is the same. I like the word <i>speculation</i> because it is helps the speculator really consider what is really taking place and reminds him or her that we only accept established doctrine as our foundation. In other words, personal speculation is not a foundation on which we should build our testimonies and there should be a noted difference between the two. <br /><br />Speculation by an average member of the Church should never be considered the same as that done by the prophets. But in order for a member of the Church to conduct what I call healthy speculation, I firmly believe there are some rules that must be followed in order for it to be done safely. The worst thing that could happen to a faithful and active member of the Church when speculating on points of doctrine, is to allow it to take them into fields that are not ripe and certainly not prepared to harvest. In this entry, my plan is to share my thoughts and views on how doctrinal speculation can be conducted safely and wisely and hopefully in a healthy manner. <br /><br />My primary principle of safe doctrinal speculation is that each of the Articles of Faith ought to be considered as questions (instead of statements) that the speculator can respond to in the affirmative. In other words the speculation cannot cause the speculator to deny any of the canonized Articles of Faith.<br /><br />That bit of counsel ought to be enough, but in the interest of fleshing things out a bit, I will add a few more ideas that may help the reader. They have certainly been an aid to me.<br /><br />1. The speculative idea <i>cannot cause damage</i> to the revealed knowledge of Heavenly Father, Jesus Christ, or the Holy Ghost.<br />2. The speculative idea <i>must do no harm to the revealed principles and doctrines of the restored gospel </i>(ie. Plan of Salvation, canon, etc.)<br />3. The speculative idea <i>must NOT harm or damage your own testimony</i>.<br />4. Ask yourself: Will this speculation <i>increase my faith in Jesus Christ and His appointed and authorized servants</i>?<br />5. Rinse, repeat. (Then repeat again!)<br /><br />There have been times when my speculative ideas have found themselves in contradiction with the principles above. When that has happened I immediately toss them out and go back to the drawing board (aka the scriptures). It is repulsive to my soul to believe anything that the Holy Spirit is not going to confirm as truth. He will only confirm as true that which is in alignment with already established and revealed knowledge. Indeed, a "house divided against itself shall stand" (Matthew 12:25).<br /><br />Perhaps a good question to address is how do I speculate? I have found that when I ponder (aka speculate) on a principle of the restored gospel, I make a list of all my questions and proceed to answer them with brief answers. Sometimes I list a verse (or verses) of scripture next to the question in hopes that it will lead me to an answer. Once I have exhausted (in my own mind) my grasp on the relevant scriptures, I turn to my book collection and attempt to find books that may shed light on my question(s). As I study "out of the best books" (D&C 88:118) I continue to make my list. When I have read everything I can find on that given topic of speculation, I turn to my loved ones and trusted friends. Everyone needs a circle of men and women they can turn to and safely and freely discuss their ideas. This sharpens my thoughts and introduces new and insightful ways of thinking about this idea. Finally, I often will begin a kind of research paper in the form of a talk. I write down what I understand on the topic. Then an interesting thing takes place. As I type thoughts and ideas flow into my "heart and mind" (cf. D&C 8:2-3) and I realize that I am being taught from the Spirit. For me this is when things get exciting. I have found that writing my thoughts down in an organized fashion gives articulation to my ideas. <br /><br />Sir Francis Bacon, an English author, courtier, & philosopher (1561-1626) once wrote, “<i>Reading</i> maketh a <i>full man</i>, <i>conference</i> a <i>ready man</i>, and <i>writing</i> an <i>exact man</i>.” As I demonstrated above, I find some terrific principles in thinking about speculative ideas in Bacon's assessment. It was only after I had discovered my own way of approaching speculative ideas that I read Bacon's analysis. Certainly I agree.<br /><br />When it comes to speculating about doctrinal ideas I found found no substitute for reading and studying and pondering the scriptures. Members of the Church used to approach Elder Bruce R. McConkie and ask him what his secret to scripture was and how they could do the same. His response usually disappointed members. He would reply by saying that the <i>secret</i> to scripture study is that there is <i>no secret</i>. He said the secret was not in a color coding system, reading chronologically or topically, or early in the morning or late at night. Instead he said that the secret lies solely in the intensity and consistency in which we engage in the scriptures. I believe people were disappointed because Elder McConkie's response indicated that scripture study involved paying a price. <br /><br />I love the scriptures and enjoy their study. It is when I am studying most intently that my speculation is the most rewarding. Again, let me emphasize that when I say speculate I am doing so in consideration of the principles I outlined above. For the most part, the speculative things that I learn are just for me--the are personal. I don't preach them from the pulpit nor do I lobby them with members or allow them to become unhealthy and fanatical gospel hobbies. Instead when I learn something from the Spirit after much study, discussing, and writing, I allow that idea to percolate in my soul. It then becomes a part of me and my learning and studying and researching continues. Some of my most treasured spiritual knowledge has come to me as a result of healthy speculation and adhering to my personal principles above. As long as my personal ideas are in harmony with revealed doctrines and principles of the restored gospel I allow them to take root. I am always aware of what the approved doctrines are of the Church and do all I can to keep those separate and yet complimentary to my own thoughts. In doing this I am giving priority to the teachings of appointed and ordained prophets, seers, and revelators over my own.<br /><br />There is much more I would like to say on this topic but I need to speculate some more. Perhaps I will have something to add later. Perhaps.<br /><br />- Posted using BlogPress from my iPad<br /><p class='blogpress_location'>Location:<a href='http://maps.google.com/maps?q=Zion%20National%20Park%4037.195826%2C-113.006223&z=10'>Zion National Park</a></p>mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-39578241053418999062012-03-16T14:34:00.001-07:002012-03-16T14:34:12.052-07:00Worship and Learning at ChurchFrom time to time I hear members of the Church complain that they are not being fulfilled during the three-hour block. Most typically, the assertion is that the talks and lessons are not stimulating enough--spiritually and/or intellectually. I once felt like this as well. This is an embarrassing memory to relive, but in hopes that it will help someone else that is entertaining similar thoughts or having an experience that mirrors mine, it is worth the pain.<br /><br />My wife and I were living in the Seattle-area at the time and I, along with work, school, and another ward calling, was teaching early morning seminary. Other than the fact that I am not really a morning person and on some days early morning seminary felt <i>very early</i>, I loved my experience teaching the youth and found it remarkably rewarding. Every day I would spend a great deal of time studying and preparing for my lessons. I learned doctrine and Church History at a level I had not done previously. It was an extremely stimulating and exciting time for me. Like many returned missionaries, I came home from the mission field and (unfortunately) didn't really continue my study habits that had become so refined while serving in Brazil. I regret that I didn't continue my scripture study behavior but nevertheless I became distracted by everything else. Gratefully, teaching early morning seminary forced me to get back into the scriptures. It didn't take long before I was right back to my habits and becoming spiritually and intellectually rejuvenated. Unfortunately there was an unexpected (and unwelcome) side-effect. <br /><br />I became proud. Because I was learning so much and making so much progress (in my mind), I became dissatisfied with my three-hour block experience. I felt cheated in some way because the instructors and speakers weren't teaching and speaking at the same level as I <i>felt</i> and <i>perceived</i> my progress was making. I found myself becoming critical about the talks that were given. I would begin writing my own talk in my head and felt that I could do better. I even began thinking that it was too bad the bishop in my ward didn't have me speak frequently in Sacrament Meeting and teach Gospel Doctrine. After all, I thought, I am the smartest member here. I know more than anyone else. Who is more qualified than me? I sincerely felt that I was not being spiritually or intellectually stimulated anymore and wondered if I ever would again. No one could teach me anything that I don't already know, I thought. I actually remember thinking that! I am fundamentally ashamed these were my feelings.<br /><br />I am grateful to a dear friend that heard about my proud and sinful feelings. He immediately called me and gave a well deserved rebuke. Of course, he was gentle and loving, but it was very clear he was disappointed in me. In retrospect I think it was his disappointment that caused me to reflect more seriously on my attitude. I told him how I felt and asked what I should do. He looked at me and said, "Matt, we don't come to Church to <i>learn</i>. The primary reason we come is to <i>worship</i>." <br /><br />I must say that that word, <i>worship</i>, changed my whole outlook on my Church experience. My friend was absolutely right. Less I be misunderstood, I am fully aware that when we come to Church we do learn. But learning, I have realized, is a blessing that is associated with worship, almost a side-effect. I changed my misguided thinking and something wonderful happened. (I might add this wonderful thing has continued to happen.)<br /><br />As I began attending my three-hour block with the idea of <i>worship</i> in mind instead of attempting to prove how much I knew or silently challenging others to try to teach me everything changed. Because I was coming to worship my heart became humble. I was no longer fixating on myself and what members were (or weren't) doing for me in order to spiritually stimulate me. Instead I was just focusing on the Redeeming sacrifice of Jesus Christ and the gift His Father gave to us. In my hymn singing, in my prayers and meditations, and as I listened to my fellow saints speak and teach, I was focused on the Godhead and expressing my eternal and boundless gratitude for them. My hope was to be worthy of the Holy Spirit and find ways to keep the covenants and commandments better. What happened next was unexpected: as a result of my change of heart I began to learn. In fact I began to learn more from my fellow congregants than I ever had alone. I still maintain that the purpose of our Church experience on Sunday is primarily to worship, however I also know that as we are humble the Spirit will allow us to be spiritually stimulated. <br /><br />And so back my original reason for writing this. When I hear that members are feeling the same way I once felt, I feel sad for them and wish they had a friend like I once had. Perhaps this will serve that same function. I hope so.<br /><br /><br />- Posted using BlogPress from my iPad<br />mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-82834870506966448662012-01-14T00:28:00.002-07:002012-01-14T00:28:44.290-07:00To correct or not to correct...<span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">When I was first called as a bishop in The Church of Jesus Christ of Latter-day Saints, I was 27 and very worried. About a lot of things. One of them was knowing when I should correct or not correct someone's doctrine from the pulpit or classroom. And then if I had to correct, how was I to do it, "for how to act I did not know." (JS-H 1:12.)</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">These are tough questions for bishops and for those that preside over them. It is not an easy thing to lovingly and tactfully correct a fellow member of the ward. I thought that perhaps, now that I am no longer serving as the bishop of my ward, it might be appropriate to share some experiences that occurred to me during my seven year tenure, and perhaps some personal reflections now that I am no longer serving. My hope is that if a bishop, currently serving, stumbles across this blog entry it may be of some small help.</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">One thing always had to be first and foremost: the principles found in D&C 121 had to be lived. No matter how a leader corrects a member of the congregation, if it happens, it must be done so that the member has no doubt that the correction was made because it was necessary. In my mind, a member will know it was necessary if the leader "shows an increase of love," and knows that the leader's "faithfulness is stronger than the chords of death." But for that to happen, the love that is given is clearly genuine and "unfeigned."</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">For me, the primary reason for ensuring the doctrinal purity is to always protect the integrity of the congregation. That said, my expression was usually enough to let the membership know I was at least uncomfortable with what was being said. My wife said she could always tell when I didn't like what was being taught because my face look upset or worried. Other times, such as in class, and I was teaching, if someone made a comment that I completely disagreed with, sometimes I wouldn't even bother to respond. Typically, my silence was response enough that I did not approve of what had been taught.</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">Another factor was that I had to weigh the feelings of the member teaching the false doctrine vs. protecting the integrity of the congregation. It seems to me that members in general don't intend to teach false doctrine. Because of that, for a member of the bishopric to stand up and correct them, can be a very embarrassing experience.</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">About ten years ago, I was asked to speak in my ward in the fifth Article of Faith. I gave my talk in the course of my remarks I shared an experience from the life of Elder Bruce R. McConkie about buttermilk (for the story, see <i>The Bruce R. McConkie Story: Reflections of a Son</i>, p. 258.). It was designed to demonstrate that we ought not to try to determine if our leaders are exercising unrighteous dominion. I thought it was a good story and illustrated my point quite well. At the conclusion of the meeting the bishop arose and said, "I just want to make a correction in regards to Brother Christensen and Elder McConkie's buttermilk story..." Then he proceeded to make his corrections. Essentially he said that we should never allow someone to exercise unrighteous dominion over us--particularly in the name of the priesthood. He said that far too often husbands do this and such practices must come to an end. I was shocked. I was shocked that I was being corrected. I was shocked that my bishop felt that I had taught something that was objectionable. I was terrified that my bishop perhaps thought that I exercised unrighteous dominion in my home with my wife. I remember the feeling I had as the bishop said that he was correcting me. I had only heard about this happening, but as of yet don't remember ever having seen it done. And not only was it being done, but it was being done to me! I was pretty bothered by it all week. Mostly because I was worried my bishop had misunderstood me and thought I was teaching false doctrine. Finally I resolved to call him. I brought up what happened at the end of Sacrament Meeting and apologized. I also tried to explain what I was teaching. To my surprise he said, "Matt, I have been meaning to call you..." Then he told me he perfectly understood and even agreed with what I had taught. His concern was for the small percentage of members who might not understand and confuse and even take license with the story and excuse their own behavior. He had something happen in the past and was not going to every let it happen again (unrighteous dominion) if he could help it.</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">Not long after this experience he called me as his second counselor and eventually I replaced him as the bishop of our ward. As we were going over the transition when he was released and I was called, I asked him about correcting people and how to do it. He said he had only done it publicly three times. I asked how they went. He said that only one time ended positively. I asked what happened and he said, "Matt, you ought to remember, it was you."</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">Another important factor that I weighed was whether or not I could correct the problem without drawing attention to the member or the doctrine. More than anything else, the one thing I tried to quickly assess in my own mind was, did anyone notice and do I need to address this? There was one occasion when a sister was speaking and said that we pray to Jesus. I knew this particular member well enough to know that she did not really believe that. Instead, I think she got flustered at the pulpit, perhaps a bit nervous, and what she meant to say and what she actually said were two different things. I know it has happened to me plenty of times. The other side of the token was I was not sure the members even noticed what was said. But in this case, because it is such a serious matter that some people in the Church don't seem to fully grasp, I felt that I had better say something. The way I determined to handle it was the best way I could in the circumstances. I arose at the conclusion of the meeting and bore my testimony on prayer: "I know that we pray to the Father, in the name of Jesus Christ, by the power of the Holy Ghost." In this way, I was able to correct the falsehood (innocent yet egregious as it may have been) and did not draw attention to it or the sister that gave the talk. In the end, I think that the only people that would have recognized that I made a correction would have been the people that heard what she said earlier in her talk.</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">The above situation just mentioned is also closely related to the question as to whether the member even realized that what was taught was false or in error. As in the story I shared, and many others, I think that what was said was an accident. If that was the case, as in the example above, that would dictate how I would respond.</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">Was it worth the time to make the correction was always an important consideration. I have noticed that often, most members don't even realize there has been a statement of false doctrine made. Of course, sometimes that does't matter and if it was egregious the statement still needs to be corrected. But sometimes I realized that it wouldn't be worth it to make the correction. This also happened sometimes when something that I personally believe to be false doctrine, or something that I at least strongly disagree with, was taught. In these cases I had to really determine before hand, when I was first called, what the parameters of what I felt would qualify as worthy of correcting. I will have more on that below.</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">When I would hear something that I felt was false, I had to ask myself, "could I correct the person afterwards and in private?" I had no sooner been sustained and ordained a bishop, then the following Fast and Testimony Meeting, a member of the ward stood and shared some feelings that were inappropriate. I will share what he said in his "testimony" but I wish to first say that he is a very good man. He meant very well and I know that he meant no harm by what he said. He began by saying that when he and his wife were married, his parents called him, his spouse, and all their siblings and spouses to a special family conference. I remember thinking to myself, that is a good idea. He then said that his parents gave them two pieces of counsel that he has always tried to follow: 1) always stay close to the Lord and His Church, and 2) never do anything to prevent children from coming into this world. Then this well-meaning brother stated, "I know that many of you in this ward are newly-weds. I know a great many of you have been married for more than one year and you are not pregnant. In the name of the Lord Jesus Christ, I command you to repent and begin to fill the measure of your creations." Then he concluded in the usual way and returned to his pew. Needless to say the congregation was shocked (as was their new bishop). As he had been speaking the members all looked at me to see what my reaction was and to see what I was going to do. Like any good newly-called and ordained bishop, I did nothing. I was scared and was absolutely unprepared. I was teaching in Relief Society later that day and knew the sisters were traditionally more sensitive to the kind of remarks he made than the brethren. So I hoped that I could handle it there and make a correction that way. When I was in the Relief Society, when it was my turn to speak, I did not directly address what happened in Sacrament Meeting (I didn't even mention the incident). Instead I told the sisters that Heavenly Father loved them. That in our ward there were sisters from all walks of life and experience. I knew that some sisters have children that have left the house and moved on, and others are just beginning to have children. While others were still waiting and hoping to have children and others might not have the opportunity to have children in mortality. But that no one has the right to judge them and that they just needed to stay close to the Spirit and he would teach and comfort them. Later that week I had this man and his wife in my office for tithing settlement. After they declared their tithing status, I told them we needed to talk about what happened in Sacrament Meeting. I thanked him for his testimony and told him that I felt that what his parents had shared with him and his family was very appropriate in that setting. But that it was absolutely inappropriate to share that in a setting at Church even worse to call the congregation to repentance. The brother was surprised but humble and took the correction well. Especially for the fact that he was old enough to be my father (and for me to be his son). I then asked if he was aware of the policy on birth control as stated in the Handbook. He was not. I shared it with him: no member had the right to judge another member, that the decision as to when and how many children to have was deeply personal and only between the member and the Lord. This good man then said that of course, if I felt it was time for a couple to have children, I could call them in and tell them so. I reminded him what the Handbook said (no member can judge and it is between the couple and the Lord), and indicated that given the way the policy reads, not even a bishop could involve himself in that personal and sacred decision. At this point, his wife began to cry. We both looked at her and asked what was wrong. She said that she has been listening to her husband tell this to people their entire marriage (I think around 35-40 years). She had had four miscarriages and the MD's had told her to stop trying to have children because it was too dangerous for her. But because her husband had been so active in sharing the message, she felt too guilty and never felt she could stop having children (or at least trying). Her husband had no idea this good sister had been going through this agony for so many years. They both wept and some healing began. I wept too. In this case I was very glad that I didn't rebuke from the pulpit, because this healing moment would not have happened.</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">I am confident that there are other reasons and factors that need to be weighed in making these decisions on whether or not to correct someone in Church. These are just a few of that came to mind as I have reflected on this particular aspect of my service.</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">As I mentioned above, I had to make some determinations early on as to what I felt constituted "correction" worthy. I personally felt that anything that did damage to, disparaged, or taught contrary to a few central doctrinal points, I would of necessity need to take a stand. These things included some of the following: anything that taught that God was not our Father, Jesus was not the Christ, or we could not worthily maintain the companionship of the Holy Ghost. Also, if someone taught something that was contrary to the Plan of Salvation as revealed in the Last Dispensation would require me to speak up. And if a speaker or teacher taught or spoke out against Joseph Smith or any of his successors, or the General or Local Authorities, or the revealed order of the Priesthood, I would feel compelled to rebuke that person. Finally, if a member were to speak evil or disparage another member of the Church or community (local or global), I would need to correct that member. Now, if something were taught that touched on any of the above points, I would use my best judgment and discretion to determine if I need to involve myself in making a correction.</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">I am sure there are a host of other things that I could have or should have included. Perhaps I will think more on this and include an additional entry later. Perhaps not. My worst fear is that someone who presides over me will read this and find something that is out of line or in need of correction. Of course, if that happens I pray that I am willing to take the correction.</span><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><br style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;" /><span style="background-color: rgba(255, 255, 255, 0.917969); color: #222222; font-family: arial, sans-serif; font-size: 13px;">mbc</span>mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-15681417261937107322011-10-15T00:09:00.000-07:002011-10-15T00:09:48.191-07:00Favorite Book of 2011 (is it too soon to judge?)<span class="Apple-style-span" style="font-family: inherit;">I recently finished the latest book by Terryl Givens and Matthew Grow, <i><a href="http://www.amazon.com/Parley-P-Pratt-Apostle-Mormonism/dp/0195375734/ref=tmm_hrd_title_0">Parley P. Pratt: The Apostle Paul of Mormonism</a></i>. I believe I can say with some degree of certainty that (so far) it is my favorite book of the year. I posted a review on Amazon.com which states: </span><br />
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</span><br />
<span class="Apple-style-span" style="font-family: inherit;">"<span class="Apple-style-span" style="background-color: white;">A marvelously written book. I wondered how much of this would be in PPP's Autobiography. There was some usage of the Autobiography (which is to be expected and required). However, there was a great deal of new information. The authors also did a great job of incorporating PPP's writings into the narrative and gave context to them in relation to his life. The biography of Brother Parley is a worthy companion to the Autobiography. It was clear to me that there is a genuine affection that the authors have for their subject. On the one hand, they did not seek to only share the perspective of PPP that you get from his Autobiography. On the other hand, they are willing to share the other side and what his contemporaries felt, wrote, and said about him. A very honest book. A book written with admiration. I felt it was in the same vein as John Adams by McCullough. I highly recommend reading this book."</span></span><br />
<span class="Apple-style-span" style="font-family: inherit;"><span class="Apple-style-span" style="background-color: white;"><br />
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<span class="Apple-style-span" style="font-family: inherit;"><span class="Apple-style-span" style="background-color: white;">I had the chance to have lunch with Terryl yesterday (October 13) with a few other people at the Wheatley Institution. It was a great experience and the conversation was fun. I am sure that I will post my review of my favorite books of the year soon (let's get at least closer to the end of year), but so far, this book is it! I cannot recommend it highly enough. The read was fast and exciting. If you read it, let me know what you think.</span></span>mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-83671624541414100632011-08-27T12:57:00.000-07:002011-08-27T12:57:04.262-07:00CovenantsThis last Sunday was my first time speaking as a high councilor. It was a bit strange to speak to a different ward after having given so many talks in my ward as the bishop. But I think it went well. Just for fun, I am posting my talk. I believe I took about 14 minutes and didn't use everything I prepared (as usual).<br />
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My usual pattern is to study everything I can on the assigned topic, think and pray about it, create an outline with some of the doctrines that I want to include along with scriptural references and statements from the Brethren, then I write everything out. After that I spend substantial time reading and rereading the talk. Once I get up to give the talk, I may refer to the talk but usually I have become familiar enough with the material that I am not absolutely reliant on my written talk. Of course, I still use it but my dependence is lessened.<br />
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<div class="MsoNormal" style="text-align: center;"><b>"Covenants"</b><o:p></o:p></div><div class="MsoNormal" style="text-align: center;">August 21, 2011<o:p></o:p></div><div class="MsoNormal" style="text-align: center;">Matthew B. Christensen<o:p></o:p></div><div class="MsoNormal" style="text-align: center;">Provo Peak 2nd Ward, High Council Speaking Assignment, Provo East Stake<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">I bring with me the love and greetings of the Stake Presidency. I have worked with them for several years in various capacities and have always been impressed with the depth of affection and concern each of them possess for each of us. I know it is made possible in part because of the lives they live and in a larger measure because of the priesthood keys President Christiansen carries in righteousness. <o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">As you know, the Stake theme for this year is based around 2 Nephi 31:20. “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.” My assignment from the Stake Presidency is to focus on the monthly sub-theme for August: “making and keeping Temple covenants.” <o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">I have always found it instructive to note that the word “religion” has its roots in two words, <i>RE</i> and <i>LIG</i>. The <i>LIG</i> is the same root that gives us the word <i>ligament</i>. Of course a ligament is what attaches or binds or connects bones to bones. And so, using that idea, <i>RE-LIGION</i> is a way that re-attaches or binds or reconnects us to God. And nowhere does that happen with more validity and power than in the making and keeping of sacred Temple covenants. <span> </span><o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">God our Father has required us to enter into <i>covenants</i>, while other religions and the world asks us to make <i>commitments</i>. Covenants have the force of heaven, commitments are authored by man. <i>Covenants</i> are scriptural, while the word <i>commitment</i> does not find place in the scriptures or ordinances. For example, for many decades there has been a movement in the United States that asked its adherents to “make a commitment for Christ.” I believe these people are honest and devoted to what they believe. However, in The Church of Jesus Christ of Latter-day Saints, it is <i>not</i> a commitment that we are asked to make. Rather, God has <i>required</i> that we make a covenant. It is a <i>covenant relationship</i> with our Redeemer and His Father that will save us, not a <i>manufactured</i> <i>commitment</i>. <o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Covenants are an evidence of the truthfulness of the Restored Gospel. In fact, from the various accounts of the First Vision we learn that the Lord told Joseph Smith that “I must join none of [the churches], for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt because all of them were mistaken in their doctrine and not recognized by God as his church and kingdom [because] the <i>Everlasting Covenant</i> was broken.” (Christensen, “Music Ringing,” emphasis mine, p. 14.)<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">And then in a process to correct that “brokenness,” those “everlasting covenants,” were restored to the earth by Joseph Smith. I testify that on that early spring morning in 1820, God the Father and His Son Jesus Christ appeared to Joseph Smith. It was real and it really happened. The more I testify of its reality the more it becomes a part of who I am and informs how I approach the restored gospel and the world.<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>The Lord’s People Are a Covenant People</b><o:p></o:p></div><div class="MsoNormal" style="text-align: justify;">We are the Lord’s people. His people have always been a covenant people. Of course, in order to become His people, we must first enter into a covenant. <o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">The Lord desires that we go to the Temple and enter into sacred covenants through the ordinances there. The Lord told Joseph Smith, “Yea, the word of the Lord concerning his church, established in the last days <i>for the restoration of his people</i>, as he has spoken by the mouth of his prophets, <i>and for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem</i>.” (D&C 84:2, emphasis mine.) Or in other words, the Lord says that one of the reasons for the restoration of the gospel in the last days was to bring people to the Temple to make covenants with God. It is as simple and as important as that!<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>Covenants and Blessings of the Temple</b><o:p></o:p></div><div class="MsoNormal" style="text-align: justify;">It is no accident that salvific covenants are always associated with the ordinances of salvation. Indeed, the only way to enter into a covenant is through a saving ordinance. In the Bible Dictionary we are taught, “God in his good pleasure fixes the terms [of the covenant], which man accepts.” With that knowledge, coupled with the realization that ordinances and covenants are related, there is no reason for us to manufacture our own covenants in an attempt to bind God to them (or us). Indeed, I cannot imagine a covenant and its associated blessings that is not already encompassed in the covenants God has proscribed.<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">President Gordon B. Hinckley once taught: “If our people could only learn to live by these [baptismal and temple] covenants, everything else would take care of itself, I am satisfied. We would not have to worry about sacrament meeting attendance. We would not have to worry about willingness to serve missions. We would not have to worry about divorce and the many requests for cancellation of temple sealings. We would not have to worry about any of those things.” (Meeting with General Authorities and Wives, April 10, 1996.) <o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Remember, President Hinckley said these things would not be a worry <i>if we as Latter-day Saints could learn to live our covenants</i>. That is a “bold saying” as the scriptures would tell it. (D&C 128:9.)<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">While I served as the bishop of the 5th ward, I would have the opportunity to counsel with members. I was able to see first-hand the blessings that came from making and keeping Temple covenants as well as the devastation that followed the breaking of the same covenants. <o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">On one occasion a couple came in and taught me something that I have never forgotten. I had been bishop for about two years. Usually, the member making the confession would come in alone and then, if married and appropriate, I would encourage that the spouse come in the next time. But on this occasion, the husband and wife came in together in the first place. I eventually asked why she came in with her husband—she was of course welcome, I was just not used to it—and her response was profound and sincere, “I made covenants in the Temple with my husband and God. We are in this together. How can I hope that he would help me keep my covenants if I am not willing to help him keep his? I love him and our covenants. They will keep us together.”<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">I know that because of her willingness to live her covenants, she was able to assist him in the process of applying the atoning blood of Christ in his life and overcome his sin and fully repent. As President Howard W. Hunter taught, “Whatever Jesus lays His hands upon lives. If Jesus lays His hands upon a marriage, it lives. If He is allowed to lay His hands on the family, it lives.” (1979 General Conference.) I believe that one of the most profound ways Jesus can “lay his hands” on us is through the making and keeping of Temple covenants. <o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">An important exercise might be to consider the covenants entered into and their direct relationship with the blessings that will eventually be obtained. For example:<o:p></o:p></div><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="mso-list: l0 level1 lfo1; text-align: justify;">As we keep the Law of Obedience there is the <i>promise of a Messiah</i> and forgiveness of our sins.<o:p></o:p></li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo1; text-align: justify;">As we keep the Law of Sacrifice and give everything up, we will one day <i>receive everything</i> and become omnipotent.<o:p></o:p></li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo1; text-align: justify;">As we keep the Law of Chastity we are promised one day to have <i>eternal increase </i>of seed and posterity, becoming omnipresent.<o:p></o:p></li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo1; text-align: justify;">And finally as we keep the Law of Consecration and dedicate all that we are and have to the Kingdom of God and its cause, we will one day have the Father of us all <i>dedicate all that He has to us</i>.<o:p></o:p></li>
</ul><div class="MsoNormal" style="text-align: justify;">W<span class="Apple-style-span" style="font-family: 'Times New Roman', serif;">lder Bruce R. McConkie has taught: “With reference to temples, it would be a good thing to have a good perspective, which is this: </span><i style="font-family: 'Times New Roman', serif;">temples are for the living</i><span class="Apple-style-span" style="font-family: 'Times New Roman', serif;">. Now we think that temples are for the dead… but primarily temples are for the living. Temples are so that I can get married for eternity, and my children can get married for eternity. That’s what temples were for from Adam to Christ. There was no work for the dead [during that time]. The thing that’s wonderful about a temple to me is first: </span><i style="font-family: 'Times New Roman', serif;">that it’s for me</i><span class="Apple-style-span" style="font-family: 'Times New Roman', serif;">. That’s where my interests lie. It’s second that it’s for my dead ancestors. [We would] build temples if we couldn't find a single name anywhere to do work for, because you’ve got to have temples for the living.” (</span><i style="font-family: 'Times New Roman', serif;">A Man Raised Up: The Teachings of Bruce R. McConkie, </i><span class="Apple-style-span" style="font-family: 'Times New Roman', serif;">10:362, emphasis in original transcription.)</span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">We often talk about “being born in the covenant,” but rarely talk about what that means. To explain this, President Joseph Fielding Smith taught there were three blessings associated with being “born in the covenant”: <o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">“It may be asked, what is the advantage coming to those born under the covenant? Being heirs they have claims upon the blessings of the gospel beyond what those not so born are entitled to receive. [1] They may receive a greater guidance, [2] a greater protection, [3] a greater inspiration from the Spirit of the Lord.” (<i>Doctrines of Salvation</i> 2:90.)<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">It is a magnificent blessing that in the Temple when parents are sealed to their children, they are promised everything “as if they had been born under the covenant.”<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>How We Keep Covenants</b><o:p></o:p></div><div class="MsoNormal" style="text-align: justify;">There is safety in the covenants of the Temple. Elder Neal A. Maxwell said, “If we will keep our covenants, the covenants will keep us spiritually safe” (<i>Ensign</i>, May 1987, p. 71). When I was serving as the bishop of my ward, I cannot think of a single instance when a confession of sin was not associated with the breaking of a covenant. On the other hand, some of the greatest joys and happiness’s I ever experienced during those seven years was witnessing the manner in which members prepared for, made, and kept sacred Temple covenants.<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">We are also expected to keep covenants when it comes to callings in the Church. We keep them by sustaining our brothers and sisters as well as accepting them from our leaders. <o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">[<b>IF TIME PERMITS (it did not)</b>: President Boyd K. Packer has shared the following story on a couple of occasions:<o:p></o:p></div><div class="MsoNoSpacing"><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">“Several years ago I installed a stake president in England. In another calling, he is here in the audience today. He had an unusual sense of direction. He was like a mariner with a sextant who took his bearings from the stars. I met with him each time he came to conference and was impressed that he kept himself and his stake on course.<o:p></o:p></span></div><div class="MsoNoSpacing"><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">“Fortunately for me, when it was time for his release, I was assigned to reorganize the stake. It was then that I discovered what that sextant was and how he adjusted it to check his position and get a bearing for himself and for his members.<o:p></o:p></span></div><div class="MsoNoSpacing"><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">“He accepted his release, and said, ‘I was happy to accept the call to serve as stake president, and I am equally happy to accept my release. I did not serve just because I was under<span class="apple-converted-space"> </span>call.<span class="apple-converted-space"> </span>I served because I am under<span class="apple-converted-space"> </span>covenant. And I can keep my covenants quite as well as a home teacher as I can serving as stake president.’<o:p></o:p></span></div><div class="MsoNoSpacing"><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">“This president understood the word<span class="apple-converted-space"> </span>covenant.<o:p></o:p></span></div><div class="MsoNoSpacing"><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">“…He… had learned that exaltation is achieved by keeping covenants, not by holding high position.<o:p></o:p></span></div><div class="MsoNoSpacing"><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">“The mariner gets his bearing from light coming from celestial bodies—the sun by day, the stars by night. That stake president did not need a mariner’s sextant to set his course. In his mind there was a sextant infinitely more refined and precise than any mariner’s instrument.<o:p></o:p></span></div><div class="MsoNoSpacing"><span style="font-family: "Times New Roman","serif"; mso-bidi-font-size: 12.0pt;">“The spiritual sextant, which each of us has, also functions on the principle of light from celestial sources. Set that sextant in your mind to the word<span class="apple-converted-space"> </span><i>covenant</i><span class="apple-converted-space"> </span>or the word<span class="apple-converted-space"> </span><i>ordinance</i>.<span class="apple-converted-space"> </span>The light will come through. Then you can fix your position and set a true course in life.” (“Covenants,” April 1987 General Conference, emphasis in original.)]</span><span><o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">I believe that it takes faith to accept a call and sometimes more faith to accept a release. But because we have made covenants that is precisely what is expected of us and is what we do. I have wondered what it means about our understanding of covenants when we refuse or moan about our callings. It would seem that the manner in which we serve in our callings reflects our personal understanding of covenants—particularly those of the Temple.<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;"><b>A Challenge/Charge to Make & Keep Covenants</b><o:p></o:p></div><div class="MsoNormal" style="text-align: justify;">There is no question that at times it is a challenge to not only <i>keep</i> our covenants but to <i>live</i> them. I feel I am being tested right now. It is nothing too serious but for me it is a test and I hope I pass. One of the things that I believe is involved in my own personalized tutorial from the Lord is to see if I am willing to <i>really</i> keep the covenants I have made. For the last seven years of my life, I asked and helped others keep their covenants; and because of the visible and demanding nature of my previous calling it was been relatively easy for me to keep my covenants. <o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">But now, when no one is looking, when no one is expecting me to keep them because I am not under the same scrutiny, will I do it? Will I keep them? Of course, I will keep the “big” covenants (such as chastity, Word of Wisdom, etc.). But will I keep what I consider to be the highly personalized covenants (meeting attendance in relation to my calling, Temple worship, three-hours at Church, consecration)? I hope so. My hope and prayer is to one day gather my family together and look each of them in the eyes and tell them that I have been true and faithful in keeping my covenants. All of them!<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">President Howard W. Hunter taught: “Let us truly be a temple-attending and a temple-loving people. We should hasten to the temple as frequently, yet prudently, as our personal circumstances allow. We should go not only for our kindred dead but also for the personal blessing of temple worship, for the sanctity and safety that is within those hallowed and consecrated walls. As we attend the temple, we learn more richly and deeply the purpose of life and the significance of the atoning sacrifice of the Lord Jesus Christ. <i>Let us make the temple, with temple worship and temple covenants and temple marriage, our ultimate earthly goal and the supreme mortal experience</i>.” (“A Temple-Motivated People,” May 1995 <i>Ensign</i>, emphasis added.)<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">Because we are a covenant people, and we make covenants together in front of witnesses and angels and even God, we are also a covenant community. It is proper that covenants are personal. However, it also seems right that covenants are a community experience and as such we have an obligation to help our covenant partners and neighbors keep them. This does not mean we break down doors and check to see if people are properly wearing garments. It does not mean that we demean or unrighteously judge someone when they do not appear to be living their covenants. It does not mean that we take advantage of others because they have entered into the same covenants as us. This is not appropriate behavior for members of a covenant community such as ours. <o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">To live in a covenant community means when a couple we love has a marriage that is falling apart and appears to be salvageable, we encourage them to keep their covenants. When a youth we know is struggling we express love and encouragement. When a dear friend is having a hard time with his or her calling, we step in and offer support and help. And finally, if we are aware that someone in our community we made a covenant to comfort, to mourn with, or to strengthen is falling down in any way—we not only offer our assistance but perhaps go to a priesthood key holder and in love, offer our assistance in the loved ones behalf. This is all part of living in a covenant community.<o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">I know of a group of sisters who regularly attend the Temple in a ward in our stake. They invite sisters that perhaps haven’t been to the Temple in a long time, or a sister that is struggling with the Temple itself to attend with them. A wonderful thing has happened, the sisters (both those who organize the weekly outing and the sisters that are invited to attend) have begun to love one another and the Temple to a greater degree and they attend the Temple often together. From my perspective, all of these sisters understand their covenants and know what it is to make and keep them—both individually and collectively in a community. <span> </span><o:p></o:p></div><div class="MsoNormal" style="text-align: justify;"><br />
</div><div class="MsoNormal" style="text-align: justify;">In the end, when I am asked, “What do you remember when you have forgotten everything about covenants,” I can at least say: <o:p></o:p></div><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="mso-list: l1 level1 lfo2; text-align: justify;">Covenants are the means by which God places you and me under formal contract that if we keep the covenant, He will exalt us. <o:p></o:p></li>
<li class="MsoNormal" style="mso-list: l1 level1 lfo2; text-align: justify;">That we “will receive all that the Father hath.” (D&C 84:38.) That nothing will be withheld from us. <o:p></o:p></li>
<li class="MsoNormal" style="mso-list: l1 level1 lfo2; text-align: justify;">That we will be “joint-heirs with Christ” (Romans 8:17) and “to commune with the general assembly and church of the Firstborn.” (D&C 107:19.) <o:p></o:p></li>
<li class="MsoNormal" style="mso-list: l1 level1 lfo2; text-align: justify;">That by being true and faithful to our covenants we may be chosen, called up, and anointed Kings and Queens, Priests and Priestesses to the Most High God. <o:p></o:p></li>
</ul><div class="MsoNormal" style="text-align: justify;">That we may all make and keep our Temple covenants is my determined prayer, in the sacred and redeeming name of Jesus Christ, amen.</div><div class="MsoNormal" style="text-align: justify;"><o:p></o:p></div>mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com1tag:blogger.com,1999:blog-16633674.post-12223197623056180822011-07-31T23:56:00.001-07:002011-07-31T23:56:03.400-07:00Why the Prophet is so important to LDSMy wife and I and our family are visiting a different state and attended Church today with some extended family. The gospel doctrine instruction was quite good. Though I was surprised by the confusion generated when, in the context of Church organization and government, the teacher asked who would be the most important person. The question (and answer) seemed straight-forward enough): the Prophet, the one who holds and exercises all priesthood keys. Members starting giving the most random answers that the most important person is a child, or the humble, or... Now, these are all good answers, but they are not in context with the lesson (Church administration) and don't answer the question. When the instructor clarified his point (again restating that he is referring to the Church organizationally), some people then said that it would be followers that are the most important in the Church, the idea being you can't have a prophet without followers. I tossed in my two cents, trying to explain the fallacy of such an argument (no followers = no prophet). If anything else, I felt that perhaps this was worth an entry.<br /><br />I used Joseph Smith as my example. I said that if he didn't have any followers, it would not change the fact that the Father and the Son appeared to him. If no one sustained him as the prophet, it would not change the fact that Peter, James, and John, as well as John the Baptist and many other angels (later) came to Joseph and gave him priesthoods, authorities, and keys. And so it seems that if the Prophet Joseph Smith didn't have any followers, it would not mean that he was no longer a prophet; rather it would mean that he wouldn't have any followers. More likely, if Joseph Smith had't been sustained or upheld by his followers, he could not have been their president. But in the extremely unlikely (and clearly moot) event that this would have happened (for arguments sake), Joseph and Oliver would have been lead by the Lord to another group of people who would have sustained them both as their duly authorized leaders. <br /><br />Another part of this argument (again, no followers = no prophet) that is inherently mistaken in its line of thinking, is the seeming absence of an understanding of priesthood keys. I wish I had had time to explain this, but not being the teacher, obviously it was not my place. The whole LDS position is based on the principle that there was a general and universal apostasy after the Twelve Apostles were taken from the earth in the Meridian Dispensation (and in the Last Dispensation those priesthood keys were restored to Joseph Smith). With the absence of the Apostles, priesthood keys were also removed from the earth. I do not believe that the sincerity of the early Christians in general wavered. However, sincerity does not make up for the loss of priesthood keys and authority. And so to contend that in a Church administration and discussion on priesthood government, the followers are key is a contention that betrays a lack of understanding of the doctrine of priesthood keys. At best. <br /><br />Now, of course, it is more likely that the other members of the class simply misunderstood the instructors' question. In fact, it seems that if he had restated his question, or even said it differently, everyone in the room would have nodded their heads and we would have moved on. Instead, people weren't listening and we spent too long going over something that we have all known and understood since we were in Primary. Probably.<br /><br />In the end, regardless of the reasons for the confusion, it was a very good opportunity to once again think about the reasons for the Restoration and the truthfulness of the gospel of Jesus Christ restored through his prophet, Joseph Smith, Jun.<br /><br />- Posted using BlogPress from my iPad<br />mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-7830307344395383772011-07-28T18:53:00.001-07:002011-07-28T18:53:43.246-07:00The Scriptures are the StandardIt has been my experience that when the Lord wants to hide something from His people, He puts it in the scriptures. <br /><br />In any case, it is wise to remember the words of our leaders regarding the use of the Standard Works. President Joseph Fielding Smith once said, <br /><br />"It makes no difference what is written or what anyone has said, if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teaching of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man’s doctrine.<br />"You cannot accept the books written by the authorities of the Church as standards in doctrine, only in so far as they accord with the revealed word in the standard works. Every man who writes is responsible, not the Church, for what he writes. If Joseph Fielding Smith writes something which is out of harmony with the revelations, then every member of the Church is duty bound to reject it. If he writes that which is in perfect harmony with the reveled word of the Lord, then it should be accepted." (Doctrines of Salvation, 3:203-4.)<br /><br />Furthermore, President Harold B. Lee has taught,<br /><br />"All that we teach in this Church ought to be couched in the scriptures.… We ought to choose our texts from the scriptures, and wherever you have an illustration in the scriptures or a revelation in the Book of Mormon, use it, and do not draw from other sources where you can find it here in these books. We call these the standard Church works because they are standard. If you want to measure truth, measure it by the four standard Church works.… If it is not in the standard works, you may well assume that it is speculation. It is man’s own personal opinion, to put it another way; and if it contradicts what is in the scriptures, you may know by that same token that it is not true. This is the standard by which you measure all truth. But if you do not know the standards, you have no adequate measure of truth." (Teachings of Harold B. Lee, p. 148-9.)<br /><br />And on another occasion he said, <br /><br />"We have the standard Church works. Why do we call them standard? If there is any teacher who teaches a doctrine that can’t be substantiated from the standard church works—and I make one qualification, and that is unless that one be the President of the Church, who alone has the right to declare new doctrine—then you may know by that same token that such a teacher is but expressing his own opinion. If, on the other hand, you have someone teaching a doctrine that cannot be substantiated by the scriptures, and more than that, if it contradicts what is in the standard Church works, you may know that that person is teaching false doctrine, no matter what his position in this church may be. The President of the Church alone may declare the mind and will of God to His people. No officer nor any other church in the world has this high and lofty prerogative. When the President proclaims any such new doctrine, he will declare it to be a revelation from the Lord.” (Teachings of Harold B. Lee, p. 149.)<br /><br />Brigham Young, once speaking on the principle of the revealed word of the Lord to His people said,<br /><br />"When God speaks to the people, he does it in a manner to suit their circumstances and capacities. He spoke to the children of Jacob through Moses, as a blind, stiff-necked people, and when Jesus and his Apostles came they talked with the Jews as a benighted, wicked, selfish people. They would not receive the Gospel, though presented to them by the Son of God in all its righteousness, beauty and glory. Should the Lord Almighty send an angel to re-write the Bible, it would in many places be very different from what it now is. And I will even venture to say that if the Book of Mormon were now to be re-written, in many instances it would materially differ from the present translation. According as people are willing to receive the things of God, so the heavens send forth their blessings. If the people are stiff-necked, the Lord can tell them but little." (JD 9:311.)<br /><br />The need for modern revelation cannot be understated. When speaking to a BYU audience in 1959, Elder Spencer W. Kimball said that “Revelation today is common, continuous, and compelling.” (That You May not be Deceived, n.p., emphasis mine.) When considering the importance of the Revelations of the Restoration and their place in the Standard Works, it would be well for us to remember an experience from Church History, as recorded by Parley P. Pratt:<br /><br />"While visiting with brother Joseph in Philadelphia, a very large church was opened for him to preach in, and about three thousand people assembled to hear him. Brother Rigdon spoke first, and dwelt on the Gospel, illustrating his doctrine by the Bible. When he was through, brother Joseph arose like a lion about to roar; and being full of the Holy Ghost, spoke in great power, bearing testimony of the visions he had seen, the ministering of angels which he had enjoyed; and how he had found the plates of the Book of Mormon, and translated them by the gift and power of God. He commenced by saying: ‘If nobody else had the courage to testify of so glorious a message from Heaven, and of the finding of so glorious a record, he felt to do it in justice to the people, and leave the event with God.’<br />The entire congregation were astounded; electrified, as it were, and overwhelmed with the sense of the truth and power by which he spoke, and the wonders which he related. A lasting impression was made; many souls were gathered into the fold. And I bear witness, that he, by his faithful and powerful testimony, cleared his garments of their blood. Multitudes were baptized in Philadelphia and in the regions around; while, at the same time, branches were springing up in Pennsylvania, in Jersey, and in various directions.” (Autobiography of Parley P. Pratt, 260.)<br /><br />I know those are just a bunch of quotes. But they are really really good quotes. I wish that our teachers would feel more comfortable with reading and teaching from the scriptures. I think the teachers in my ward are actually really good about this. In fact, I think that the more comfortable the teachers are with the scriptures, the more often they will be in the scriptures. I have absolutely noticed that when there is a lesson in my ward that has been doctrinally rooted and scripturally founded, the stronger the Holy Spirit is in the classroom.<br /><br />- Posted using BlogPress from my iPad<br />mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com2tag:blogger.com,1999:blog-16633674.post-61220074109803069062011-07-15T23:17:00.000-07:002011-07-15T23:17:40.624-07:00Thoughts on Priesthood Keys<div class="MsoNormal" style="text-align: left;">A week before (July 3, 2011) I was released as the Bishop of my ward (July 10, 2011), our Elders Quorum President invited me to teach a lesson on Priesthood Keys. What follows is my lesson outline. You will notice that I had a forward that asked that the brethren in the Quorum not make comments. I had not done that before and don't that I will ever do it again. However, because of my limited time that day (and ultimately as bishop of the ward) I felt that questions would be more appropriate in this case rather than comments. I hope that there may be something useful here that will benefit you.</div><div align="center" class="MsoNormal" style="text-align: center;"><br />
</div><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Forward</b>:</div><div class="MsoNormal">I am going to ask that you not make comments. Rather, if you have an honest question please feel free to pose it. Otherwise I will ask that you please refrain from making comments. My time is more limited than we realize and I want to be sure I express myself wholly and completely on this vital topic.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Scriptural Foundation</b></div><div class="MsoNormal">D&C 43:7 – Keys holders and all others that minister to the Saints must come in at the gate. This is similar in principle to John 10:1-2, though Christ’s words in John are more to the point.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Joseph Smith taught: “The fundamental principles, government, and doctrine of the Church are vested in the keys of the kingdom.” (HC 1:338.)</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Definitions<o:p></o:p></b></div><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="mso-list: l7 level1 lfo5;"><i style="mso-bidi-font-style: normal;">Key</i>: locks or unlocks doors.</li>
<li class="MsoNormal" style="mso-list: l7 level1 lfo5;"><i style="mso-bidi-font-style: normal;">Priesthood</i>: the power and authority of God.</li>
<li class="MsoNormal" style="mso-list: l7 level1 lfo5;"><i style="mso-bidi-font-style: normal;">Priesthood Key</i>: the power and authority to lock and unlock Gods blessings. They are the “right of presidency” (D&C 107:8) or the right to preside. </li>
<li class="MsoNormal" style="mso-list: l7 level1 lfo5;"><i style="mso-bidi-font-style: normal;">Key Holder</i>: one who presides (a president) by right of authority, who oversees and authorizes the specific saving ordinances over which he presides in a geographic area.</li>
<ul style="margin-top: 0in;" type="circle"><li class="MsoNormal" style="mso-list: l7 level2 lfo5;">It is important to note that Priesthood Keys are <i style="mso-bidi-font-style: normal;">geographic</i>. This is why it is so important to observe ward boundaries, as silly as that may seem.</li>
</ul></ul><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Why Priesthood Keys<o:p></o:p></b></div><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="mso-list: l3 level1 lfo9;">I believe that Keys were lost in the Great Apostasy</li>
<li class="MsoNormal" style="mso-list: l3 level1 lfo9;">Keys are what were restored to Joseph Smith (always with a witness)</li>
<li class="MsoNormal" style="mso-list: l3 level1 lfo9;">Keys are what enables us to access the redemptive powers of the Atonement of Jesus Christ</li>
<li class="MsoNormal" style="mso-list: l3 level1 lfo9;">Without Keys we would just be another Christian church that teaches good things</li>
<li class="MsoNormal" style="mso-list: l3 level1 lfo9;">Keys ensure that the Lord's house is always a house of order. Without Keys confusion would reign (D&C 132:8)</li>
</ul><div class="MsoNormal"><br />
</div><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Some Examples of Correct Principles<o:p></o:p></b></div><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="mso-list: l0 level1 lfo8;">Sacrament Meeting (Can all men hold a sacrament meeting? What about when traveling? What if your wife suggests you stay home and hold a nice romantic sacrament meeting?)</li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo8;">Revelation (counsel, blessings, direction, etc.)</li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo8;">Callings and Announcements—and why they ought to be kept confidential (Law of Common Consent and who has the right to extend calls and releases)</li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo8;">Bishops says one thing and Stake Primary Presidency says another… (What to do?)</li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo8;">Elders Quorum and High Priest Group Leaders are stake callings, yet they must absolutely check all callings through the Bishop… (Why?)</li>
</ul><div class="MsoNormal"><br />
</div><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">What does it mean to me to hold keys?<o:p></o:p></b></div><div class="MsoNoSpacing" style="margin-left: .5in; mso-list: l5 level1 lfo3; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]-->Paul and Ananias (Acts 9:1-18) “Jesus had come from the courts of glory to chasten and reprove Saul. Why, then, did not the Lord tell his future minister how to turn from the error of his ways? Why appear to him without delivering the whole message? Simply because the Lord had a servant named Ananias whose commission and work it was to teach and baptize Paul. The presiding officer of heaven and earth would not overstep the bounds of his own laws. He had delegated power to his local officer to handle matters of this sort and to him even the future apostle to the Gentiles must apply for counsel and direction.” (DNTC 2:90.)</div><div class="MsoNoSpacing" style="margin-left: .5in; mso-list: l5 level1 lfo3; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]-->It means the Lord has asked that I be His steward for a time and a season to act in his behalf for the salvation (both temporal and eternal, both short-term and long-term) of the members of our ward.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">What does it mean to me that others do not hold keys?<o:p></o:p></b></div><div class="MsoListParagraph" style="mso-list: l8 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]-->Rights of revelation are limited to spiritual and physical geography.</div><div class="MsoListParagraph" style="mso-list: l8 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span>Wilford Woodruff: “The spirit of revelation belongs to the priesthood” (<i style="mso-bidi-font-style: normal;">Collected Discourses</i>, April 8, 1894)</div><div class="MsoListParagraph" style="mso-list: l8 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]-->Joseph Smith, “I will inform you that it is contrary to the economy of God for any member of the Church, or any one, to receive instruction for those in authority, higher than themselves; therefore you will see the impropriety of giving heed to them; but if any person have a vision or a visitation from a heavenly messenger, it must be for his own benefit and instruction; for the fundamental principles, government, and doctrine of the Church are vested in the keys of the kingdom.” (<i style="mso-bidi-font-style: normal;">Teachings</i>, p. 21)</div><div class="MsoListParagraph" style="mso-list: l8 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]-->What do you do if an angel appears? What should his message be? (The same as Christ’s to Paul to go find Ananias.)</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">How should we treat those that hold keys?<o:p></o:p></b></div><div class="MsoListParagraph" style="mso-list: l4 level1 lfo6; text-align: justify; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]-->They are men, imperfect and more aware of their own faults than anyone else could point out.</div><div class="MsoListParagraph" style="mso-list: l4 level1 lfo6; text-align: justify; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]-->With respect and deference to the keys and office and calling that relate to those keys.</div><div class="MsoListParagraph" style="mso-list: l4 level1 lfo6; text-align: justify; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]-->With prayers and sustaining (D&C 107:22)</div><div class="MsoListParagraph" style="mso-list: l4 level1 lfo6; text-align: justify; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]-->President John Taylor said with typical boldness, “You cannot say that you submit to the law of God while you reject the word and counsel of his servants.” (<i style="mso-bidi-font-style: normal;">Journal of Discourses</i> 7:325.)</div><div class="MsoListParagraph" style="margin-left: 0in; text-align: justify;"><br />
</div><div class="MsoListParagraph" style="margin-left: 0in; text-align: justify;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Not Observing Priesthood Channels and Keys</i> can lead to <i style="mso-bidi-font-style: normal;">apostasy</i>:<o:p></o:p></b></div><div class="MsoListParagraph" style="mso-list: l6 level1 lfo4; text-align: justify; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]-->President Kimball taught the following:</div><div class="MsoListParagraph" style="text-align: justify; text-indent: .5in;">Apostasy usually begins with question and doubt and criticism. It is a retrograding and devol<span style="letter-spacing: .05pt;">utionary process. The seeds of doubt are planted by unscrupulous or misguided people; and seldom directed against the doctrine at first, but mete often against the leaders.<o:p></o:p></span></div><div class="MsoListParagraph" style="text-align: justify; text-indent: .5in;"><span style="letter-spacing: .05pt;">They who garnish the sepulchers of the dead prophets begin now by stoning the living ones; t</span><span style="letter-spacing: .1pt;">hey return to the pronouncements of the dead leaders and interpret them to be incompatible with </span><span style="letter-spacing: .15pt;">present programs. They convince themselves that there are discrepancies between the practices of </span><span style="letter-spacing: .05pt;">the deceased and the leaders of the present….<o:p></o:p></span></div><div class="MsoListParagraph" style="text-align: justify; text-indent: .5in;"><span style="letter-spacing: .1pt;">Apply this to modern times…. Many budding apostates follow </span><span style="letter-spacing: .05pt;">the pattern progressively. They allege love for the gospel and the Church but charge that leaders are a little “off the beam.” Soon they claim that the leaders are making changes and not following the </span>original programs. Next they say that while the gospel and the Church are divine, the leaders are fallen. Up to this time it may be a passive thing, but now it becomes an active resistance and frequently the blooming apostate begins to air his views and to crusade. He is likely now to join [others and perhaps] groups who are slipping away. He… is flattered by the evil one <span style="letter-spacing: .15pt;">that he knows more about the scriptures and doctrines than the Church leaders who, he says, are </span><span style="letter-spacing: .1pt;">now persecuting him. He generally wants all the blessings of the Church: membership, its Priest</span><span style="letter-spacing: .15pt;">hood, its temple privileges, and expects them from the leaders of the Church, though at the same </span><span style="letter-spacing: .1pt;">time claiming that these leaders have departed from the path. He now begins to expect persecution </span><span style="letter-spacing: .05pt;">and adopts a martyr complex and when finally [Church discipline] comes he associates himself with other apostates to develop or strengthen cults. At this stage he is likely to claim revelation for him</span>self; revelations from the Lord directing him in his interpretations and his actions. These manifesta<span style="letter-spacing: -.05pt;">tions are superior to anything from living leaders, he claims. He is now becoming quite independent.<o:p></o:p></span></div><div class="MsoListParagraph" style="text-align: justify; text-indent: .5in;"><span style="letter-spacing: .1pt;">He fails to recognize that if the Church had gone astray, and if its authorities were “off the beam,” that he could get no authority from them or from anywhere else…. <o:p></o:p></span></div><div class="MsoListParagraph" style="text-align: justify; text-indent: .5in;"><span style="letter-spacing: .1pt;">Some of these people disappointed, perhaps ignored in their ambitions, hungry for leader</span><span style="letter-spacing: .15pt;">ship, are deceivers of the first order. To them there is little help we can give. (<i style="mso-bidi-font-style: normal;">That You May Not Be Deceived</i>, BYU Devotional, November 11, 1959, n.p.)</span></div><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="mso-list: l1 level1 lfo2; text-align: justify;">Elder Dallin H. Oaks taught: “Some members or former members of our church fail to recognize the importance of the priesthood line. They underestimate the importance of the Church and its leaders and its programs. Relying entirely on the personal line [of revelation], they go their own way, purporting to define doctrine and to direct competing organizations contrary to the teachings of prophet-leaders. In this they mirror the modern hostility to what is disparagingly called “organized religion.” Those who reject the need for organized religion reject the work of the Master, who established His Church and its officers in the meridian of time and who reestablished them in modern times.” (Two Lines of Communication.)</li>
<li class="MsoNormal" style="mso-list: l1 level1 lfo2; text-align: justify;">D&C 124:45-46 – if we do not hearken to the First Presidency and those they have appointed, we “shall not be blest.” This is the same principle found in D&C 1:38 (“whether by my own voice or the voice of my servant it is the same.”)</li>
</ul><div class="MsoNormal"><br />
</div><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">Keys are Designed to Bless Us</b></div><ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="mso-list: l2 level1 lfo7;">Baptism (both of water and fire)</li>
<li class="MsoNormal" style="mso-list: l2 level1 lfo7;">Sacrament (D&C 20:77, 79)</li>
<li class="MsoNormal" style="mso-list: l2 level1 lfo7;">Repentance (D&C 13)</li>
<li class="MsoNormal" style="mso-list: l2 level1 lfo7;">Revelation and Counsel (Heavens continue to be Open and Accessible to us through Keys)</li>
</ul><div class="MsoNormal"><br />
</div><div class="MsoNormal">In the end, all keys belong to God. At the last day, all keys will be given back to Christ. For example Elder Joseph Fielding Smith, then a member of the Quorum of the Twelve Apostles, taught: </div><div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .3in; margin-right: .3in; margin-top: 0in; text-indent: .3in;"><br />
</div><div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .3in; margin-right: .3in; margin-top: 0in; text-indent: .3in;">“This gathering of the children of Adam, where the thousands, and the tens of thousands are assembled in the judgment, will be one of the greatest events this troubled earth has ever seen. At this conference, or council, all who have held keys of dispensations will render a report of their stewardship. Adam will do likewise, and then he will [surrender] to Christ all authority. Then Adam will be confirmed in his calling as the prince over his posterity and will be officially installed and crowned eternally in this presiding calling. Then Christ will be received as King of kings, and Lord of lords. We do not know how long a time this gathering will be in session, or how many sessions may be held at this grand council. It is sufficient to know that it is a gathering of the Priesthood of God from the beginning of this earth down to the present, in which reports will be made and all who have been given dispensations (talents) will declare their keys and ministry and make report of their stewardship according to the parable. Judgment will be rendered unto them for this is a gathering of the righteous, those who have held and who hold keys of authority in the Kingdom of God upon this earth. It is not to be the judgment of the wicked. When all things are prepared and every key and power set in order with a full and perfect report of each man’s stewardship, then Christ will receive these reports and be installed as rightful Ruler of this earth. At this grand council he will take his place by the united voice of the thousands who by right of Priesthood are there assembled. This will precede the great day of destruction of the wicked and will be the preparation for the Millennial Reign” (<i style="mso-bidi-font-style: normal;">The Progress of Man</i>, 3rded. [1944], 481–82; see also Bruce R. McConkie, <i style="mso-bidi-font-style: normal;">The Millennial Messiah: The Second Coming of the Son of Man</i> [1982], pp.578–88).</div>mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-19044819877485124252011-07-11T14:50:00.000-07:002011-07-11T14:50:05.651-07:00Priesthood Keys and Callings<span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">I have had the privilege of weekly praying about callings in my ward for nearly eight years while I have served in the bishopric. Almost seven of them has been as the bishop. I have always maintained an awareness of the importance of obtaining the mind and will of the Lord in regards to callings. I know I was “called of God, by prophecy, and by the laying on of hands,” and it is my feeling that each and every member of our ward should expect to have the same assurance. (Article of Faith 5.) Likewise, I am constantly impressed that God cares about each of us, even in what some may mistakenly consider minor things such as callings. The Author of the Plan of Salvation, the Architect of worlds without end, the very Father of Christ has time and concern enough to involve Himself in the affairs and lives of the members of the Provo Peak 5th Ward.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
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</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">Sometimes I am asked why it is that we are to keep the announcement of the call or release private, even from close family members, until it is publicly announced over the pulpit. Some presume this to be a tradition in the Church and is not very important. I have thought about this question for a long time and have come to a few conclusions which deal with authority, revelation, and Priesthood Keys. The following will use callings as the example, but releases from callings should be equally applied. It has been my experience and observation when calls and releases are announced in the proper place and time it promotes increased faith in local leaders and the calling process and that to do so otherwise damages or at least impairs a member’s faith in those same things.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
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</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">Because the generality of callings in The Church of Jesus Christ of Latter-day Saints are done with the approval of the bishop of a ward, or president of a stake, they are necessarily done under the direction of Priesthood Keys. When a key holder kneels in prayer and exercises the Priesthood Keys given him by one having authority under the direction of the President of the Church, and inquires of God as to what to do about a certain calling and potential candidates that might serve in that calling, he is entitled to and receives revelation. I am a witness of this choice and sacred experience and testify that it is common practice in my ward.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
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</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">Acting on that revelation and in harmony with counselors, the calling is prepared to be extended. When the key holder establishes that a candidate is worthy and willing to keep covenants, he extends the calling. In my experience, I cannot recall a time when a calling was not accepted when I extended it. I do not know if my experience has been unusual in this regard. I have heard of some bishops who extend a calling and it is declined. I am grateful that my experience has been so positive and give credit to the members of our ward who love, live, keep, and understand their covenants. And so, as is customary and barring any unusual and unforeseen circumstances, the brother or sister accepts the opportunity to serve and thereby recognizes personal and intimate revelation at work in his or her life.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
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</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">Just as callings ought to be extended with dignity and respect and tact and love, so should the sustaining be conducted. And as the calling is extended by the right authority so should it be announced and asked for a sustaining vote by the same. Any effort to circumvent the Lord’s approved order and channel is at best clumsy, displaying a lack of understanding the doctrines at hand, and at worst a usurpation of ill-gotten authority that really never existed with that person in the first place. When a calling is announced over the pulpit by the right person, exercising the proper authority, under the direction of Priesthood Keys and revelation, it provides each member the opportunity to receive in their hearts the confirming witness of the Holy Ghost that the individual is indeed called by God. When this opportunity is deprived the members, because a member feels the need to share the impending call with friends that have no right to know yet, the Spirit is not given the opportunity to testify to the congregation that the individual being sustained is indeed called of God. A revelation to Joseph Smith teaches us that when someone is called to serve, “he that is ordained of me shall come in at the gate” (D&C 43:7). On another occasion Christ taught, “Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep.” (John 10:1-2.) There are a couple of ways this could be taught, but for our purposes and in this context, all callings must come in through the front door and if it is by any other means the Lord is not pleased.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
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</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">We are blessed to live in a day when we possess the Gift of the Holy Ghost and can receive personal revelation. We also live in a day when Priesthood Keys are on the earth and in our stake and ward boundaries, providing for us the privilege to have institutional revelation. It should be remembered that the Law of Common Consent—the privilege to manifest a sustaining vote—is not a democratic vote but rather a vote to demonstrate confidence in our leaders’ ability to receive revelation and speak for God. It ought to be seen as an opportunity to express our willingness to abide by and follow and accept institutional revelation in the Provo Peak 5th Ward (cf. D&C 26:2.)</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
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</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">Each of us individually and collectively have entered into covenants in sacred moments “to stand as witnesses of God at all times and in all things, and in all places” (Mosiah 18:9). We have covenanted to love and serve the Master and in turn our families and fellow Saints. We covenanted to accept calls to serve and to magnify those callings to the best of our abilities. We likewise covenanted to sustain one another. Part of that covenant is to allow callings and sustainings to be conducted by those duly authorized to do so. Thus, it is not our place to discuss callings and releases until they have been properly conducted. Rather we should “waste and wear out our lives” serving God. (D&C 123:13).</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
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</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">There are beautiful blessings promised to those who accept callings (no matter the station or location) and do all in their power to see them fulfilled. One of the promises of the Oath and Covenant of the Priesthood is that those who are faithful in “magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies.” (D&C 84:33.) It takes faith to accept a calling or to sustain someone. Sometimes it takes just as much, if not more faith, to accept a release.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
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</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">If this work wasn’t true and these principles didn’t matter, then respect for Priesthood Keys and confidentiality wouldn’t matter. It is my conviction that the Church is true and is God’s Kingdom on earth. We have many reasons to rejoice. Though it was first recorded in the Book of Mormon, and I feel it is just as true in our day in our ward, “surely there could not be a happier people among all the people who had been created by the hand of God.” (4 Nephi 1:16.) My sisters and brothers, the Gospel of Jesus Christ has been restored in its fulness. Priesthood Keys are on the earth and operative in our part of the Lord’s Vineyard. Let us thank God that the heavens are open and pour out blessings upon us the members of The Church of Jesus Christ of Latter-day Saints.</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;"><br />
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</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif; font-size: 13px;">- Posted from my iPad</span>mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-91904079937174530832011-06-15T00:45:00.005-07:002012-04-19T00:09:43.335-07:00Naming and Blessing an InfantIt has been my privilege for the last (nearly) seven years to participate in every baby blessing in my ward (when I was not traveling, which is not often on Sunday). My stake president encouraged me, and I agree, that as the "father of the ward" it is a right and a privilege to stand in each baby blessing. It has also been my custom before the baby blessing, to sit down with the Priesthood holder who will be performing the blessing to go over the steps and give some words of counsel and encouragement. I do this with all fathers, regardless of their first time or their tenth. I find it good practice and helpful.<br />
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There are a few things that the Handbook encourages and a few things it discourages. One is that large groups are discouraged. In my mind, seven men is the high end of the circle. Ironically, when my oldest was blessed, I counted seventeen men in the circle. Truly, it was ridiculous. There were men in the circle that I didn't even know, men that were invited by other men. Kind of strange. It seems that a small group of Melchizedek Priesthood holders is a better way of doing things. In my mind, it implies a reverence and dignity that the holders possess of the priesthood.<br />
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The current (2010) Handbook of Instructions gives five steps to the blessing of a child in The Church of Jesus Christ of Latter-day Saints. They are:<br />
<br />
1. Addresses Heavenly Father.<br />
2. States that the blessing is performed by the authority of the Melchizedek Priesthood.<br />
3. Gives the child a name.<br />
4. Gives words of blessing as the Spirit directs.<br />
5. Closes in the name of Jesus Christ.<br />
<br />
<b>Authority vs. Power</b>:<br />
Even though the instructions in the Handbooks, at least the last two [check this out with the others], state that the ordinance is to be done by the "authority" of the Melchizedek Priesthood and not the "power" of the same, I will still often hear priesthood holders invoke the "power." Is this a big deal? I would say that is a definite maybe. We have been taught that authority is something that all holders of the Melchizedek Priesthood bear. But power is synonymous with righteousness and to state that we are performing the ordinance (and this is true of blessings as well) is to presume that we are righteous when that is a privilege only God Himself can determine. This has been taught most recently by President Boyd K. Packer: "Authority in the priesthood comes by way of ordination; power in the priesthood comes through faithful and obedient living in honoring covenants. It is increased by exercising and using the priesthood in righteousness." ("The Power of the Priesthood," April 2010 General Conference.)<br />
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<b>Common ways of the language preceding the naming of the infant</b>:<br />
We often hear something along the lines of, "The name he/she will be known on the records of the Church and throughout his/her mortal life shall be..." There is really no reason to say that. There is no problem with saying that, but it has become more of a customary thing to say rather than something that is proscribed in the instructions. Or at least the Handbooks don't give any preference to this kind of language. On the other hand, a priesthood holder could simply say, "The name we give you is..." With my own children, I have done it both ways.<br />
<br />
Either way a father or priesthood holder says it, it seems that we don't really give the infant a blessing. Instead, we state the name of the infant. I don't know that it is a big deal, but it is a little interesting. I wonder if we ought to be giving the name of the baby? It has been my custom when conducting a meeting and I have instructed my counselors to do that same: we announce that the baby will be blessed by the father (or whomever will be performing the blessing), but we do not announce the name of the baby. It seems that if the father has not "given" the name to the baby, it is not my place to preemptively make that declaration.<br />
<br />
<b>Blessing or Prayer</b>:<br />
This is the area that I hear the most differing opinions. I must state at the outset that I know good men who see this very differently and I believe that is okay. It is my feeling that good men can disagree on a whole host of things and still enjoy the approbation of Heaven. Having said that, I feel very strongly in one direction over the other. It is my sense that the ordinance of blessing an infant has two parts. The first part is when the father directs his voice to Heavenly Father. Obviously, when he invokes His Holy Name at the beginning of the ordinance, this could be viewed in no other way. But when the father gets to the portion of the ordinance when he is to bestow a blessing, it seems wholly proper for the father to now turn his direction to his child. The language in the 2006 Handbook for this portion of the ordinance is that the man giving voice to the ordinance, "gives a priesthood blessing as the Spirit directs." [check language.] In my mind, this concept was more perfectly illustrated by Elder Bruce R. McConkie. As his son told me the story, when Elder McConkie would travel the Church and speak in Stake Conferences, he would be sometimes asked if, in a baby blessing, the father directs himself to the Father the whole time or half-way through directs his comments of blessing to the infant. I am told that Elder McConkie would respond by saying, "Well, if you want to say a prayer then you had better hand the baby to the mother, because she will give a much better prayer than the father ever will. On the other hand, if you want to give the baby a blessing, you'd better let the father who holds the priesthood do it." Elder McConkie's son, Joseph Fielding McConkie understood this to mean (from other discussions on the topic as well) that when the father begins to give "words of blessing" (2010 Handbook), he is directing himself to the infant, as any priesthood holder would do in any blessing. Another way to look at it is to say the Priesthood is not needed to say a prayer but it is needed to pronounce a Priesthood blessing. If you were the infant which would you rather your father do?<br />
<br />
<b>When</b>:<br />
The Handbook (both current and past) also indicates that baby blessings should take place on Fast Sundays. I have been occasionally asked why this is the case. As I have thought about it, I have determined that it is principally a logistical decision. By that I mean because of the flexible nature of a Sacrament Fast and Testimony Meeting; and because a baby blessing often brings larger gatherings and sometimes take a bit of time, Fast Sunday is a better Sunday to do this rather than another Sunday. I am confident there are other reasons, but I cannot think of what they may be at the moment. Another aspect of this is that the ordinance is normally to take place at Church in the Meetinghouse during a regularly scheduled Sacrament Meeting. There are of course exceptions to this, but they are rare and in my opinion should not be sought out. I think the reason they are to be performed at Church in the presence of the ward (other than that is how the Lord told Joseph Smith and the Church members to do it--D&C 20:70), but it is to serve as a reminder to each member present of the purity and primacy of infants and children in the Plan of Salvation.<br />
<br />
<b>Therefore, what?</b>:<br />
Beyond all of these rules, policies, regulations, interpretations, and guidelines, there is one question that I get more than any other: why do we do this? Or in other words, what is the doctrine that is involved in giving an infant a name and a blessing? This is an excellent question. In Doctrine and Covenants 20:70 we are commanded to bring infants to the elders of the Church, to have them presented and then blessed. Both the New Testament and the Book of Mormon have many stories of Jesus Christ blessing little children and reminding us "adults" to be more like children. And so, beyond offering the infant a blessing, perhaps the ordinance is to also serve as a reminder to us of the special place babies have in the Lord's Gospel.<br />
<br />
It has been an absolute pleasure and one of the highlights of my time as the bishop in our ward to participate in these sacred moments. Each father blesses his infant in different ways. However, there has been a consistency that is wonderful: they are always done by the authority of the Melchizedek Priesthood. They are always done in love. And I have always felt the presence of the Holy Ghost. The blessing of infant in the Lord's True Church is a blessing not only to the infant, but also to the father and mother and indeed the entire congregation.<br />
<br />
- Posted using my iPadmbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com1tag:blogger.com,1999:blog-16633674.post-2671680491531468282011-06-05T11:42:00.001-07:002011-06-05T11:42:18.963-07:00Did Joseph Smith use a 17-point Checklist for the Restoration?I was asked recently, by one of my Young Men that is preparing to enter the Mission Field (he has received his call to serve in a mission in Texas) about the Seventeen Points of the True Church. He wanted to know what I knew about it and what I thought. I first encouraged him to read it and give me his perceptions. After he reported back, I gave him my perception. First of all, I am not necessarily knocking the man who authored the Seventeen Points, nor am I downgrading the experience of people who have enjoyed reading the story and the Points and have been strengthened by doing so. However, I wonder sometimes if we are thinking this through very well. <br /><br />When I think of the Seventeen Points, I don't look at them from the authors perspective. Rather, I look at it from Joseph Smith’s perspective. When he asked which church to join, he was told none of them. in fact, in one of the accounts of the First Vision he is told that “the everlasting covenant was broken” and that he would be a part of restoring it. Interesting. Then, four years later, he prays again to know where he stands with God and this time God sends Moroni to teach Joseph Smith. Moroni quotes almost entirely from the Old Testament. Interestingly, among the New Testament scriptures that he does quote to Joseph, none of them are part of the Seventeen Points. Then, when he begins the translation of the Book of Mormon, he is told (and we are too, on the Title Page of the Book of Mormon) that there are three reasons for the Book of Mormon: <br /><br />1. To remind us the great promises God has given to our fathers, <br />2. The importance of the Abrahamic Covenant, and <br />3. That Jesus is the Christ. <br /><br />Again, none of the Seventeen Points are mentioned. Rather, we are taught the reason for the Book of Mormon is to point the seeker of truth to Covenants, the Temple, Joseph Smith, and Christ.<br /> <br />So, there may be nothing wrong with the Seventeen Points per se, but I think they miss the point. And yes, it is interesting that these guys that had the original Seventeen Points experience used the Bible to determine what was true. It is kind of neat actually. But I hope they moved beyond that. My concern is that I have seen missionaries use the Seventeen Points as a method to try to convince people that the Church is true. How sad. The thing is, anyone can take those Seventeen Points and set up a church. But they would be missing the one major thing that both Christ and Moroni and Joseph Smith all perfectly understood: the Covenants. This important doctrine is taught in the Book of Mormon. <br /> <br />In reality, we could go through the scriptures and find 10, 21, 50, or 100 points of the true Church. Now that I think about it, I remember a guy in my home ward in Seattle gave me a big print out before I left for the MTC. He told me that he had found something like 150 “points of the true church,” and that these guys didn’t find enough. Any evidence or checklist that someone is looking for is always going to come up short. I would worry just as much that someone might be looking for archeological evidence of the Book of Mormon and hang their testimony on that.<br /> <br />So I wonder, if the Seventeen Points are so critical, why didn’t Moroni tell Joseph Smith the Seventeen Points? Or better yet, why didn’t the Father and the Son tell them to Joseph? He was really interested in finding the true Church. Christ could have revealed to Joseph the checklist in the first place, then sent the angels to restore the various doctrines with Joseph and Oliver simply checking the list off, one by one. But as we know, that is not how it worked. Instead, the Lord sent Joseph angelic ministrants to give him Priesthood Keys and restore the doctrines and authorities line upon line. But the doctrines always dealt with covenants and would eventually lead Joseph (and us) to the inevitable: the Temple.<br /><br />In fact, one more interesting fact: any idea what the missionary lesson plans were in the earliest days of the Restoration? The Gathering of Israel to the New Jerusalem (the Temple) to make covenants with Christ. Interesting that the early missionaries, along with Joseph Smith (not to mention Christ and Moroni), never thought of teaching the Seventeen Points. <br /><br />So I guess my thought is that there is nothing inherently wrong with the Seventeen Points of the True Church. It's just that, at best, they the wrong Seventeen Points.<br /><br />- Posted using my iPad<br />mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-11816927822223858092011-06-01T15:53:00.001-07:002011-06-01T15:53:51.397-07:00The SacramentThis last Sunday was our fifth Sunday, combined Priesthood and Relief Society lesson. As is usually the case when I teach or speak, I usually feel pretty confident about my choice in topic until the last moment. Then I change. Luckily, that realization hit me sooner than later and I had time to really think about the doctrine that I felt impressed to teach. <br /><br />So, as the title of the entry suggests, I determined to speak on the Sacrament. My hope was to get a little deeper than we usually do and help the members of my ward (including myself) really appreciate what we are doing each in week when we partake of the Sacrament. I will only mention a thing or two that I learned, and incidentally, didn't have time to teach or share on Sunday.<br /><br />I read the transcript of a class that Elder Bruce R. McConkie taught at the University of Utah Institute of Religion in 1970 on the Passover and the Sacrament. One of the points he makes is on the use of the bread and water. He rhetorically asks why is it that we use traditionally bread and water and not something else? He goes on to explain that from the time of Adam to Christ, animal sacrifice was used Biblically as the Passover or Sacrifice to point the minds of the pre-Meridian Saints to the Great and Last Sacrifice of Jesus Christ. He reasons that for those 4,000 years our ancestors live in tribal and familial clusters. They primarily raised their own animals and grains for food. Their who survival, for the most part, was based on and around an animal. Therefore, what better way to typify Heavenly Father's Sacrifice of His Only Begotten Son, than to ask His followers to offer a main source of sustenance as a type of Christ? In the same way, in the 3,000-4,000 years after the Meridian of Time (depending how long you look at the "little space of time" when Satan will be unleashed), we now live very different styles of life. We are in largely urban communities. For the most part, we do not raise our own food but rather buy or barter. However, we still require bread and water (or some form of beverage) for sustenance. And because we require bread and water as the most basic source of our survival, what better way than to point our minds back to the Great and Last Sacrifice of Jesus Christ?<br /><br />The other aspect that I wish I had more time to develop was the doctrinal reasons for the Sacrament and its immediate benefits for our salvation. The key part of the Sacrament prayers is that the end result is that we will have His Spirit to be with us, always. In the Doctrine and Covenants we are promised that with the reception of the Holy Ghost, comes a remission of sins. To me that means in the Sacrament, when partaken of worthily, we can receive a literal forgiveness of sins. Which of course is the whole point of the Sacrament and its pointing us to the Atonement of Jesus Christ. <br /><br /><br />- Posted using my iPad<br />mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-46576959200598198522011-04-26T01:39:00.001-07:002011-04-26T01:39:55.278-07:00A testimony of Joseph Smith...One of the great things about my life so far, besides my wife and children, is the incredible people I have had in my life. When I first came to BYU ten years ago, a friend of mine was taking a Masters course in Religious Education. At the time he was taking a class from Joseph Fielding McConkie. My buddy encouraged me to come. It was wonderful. JFM taught me things from the scriptures I didn't know were there (which is not really a surprise). He ended up teaching two different courses that I attended. <br /><br />After sometime I approached JFM and asked him for a job as his research assistant. Thus began what was for me a wonderful and singular experience. I helped him on book projects, we traveled to the East Coast twice for research and paper presentations, and even taught some of his classes. He taught me the tools I needed to read the scriptures, listen to the Spirit, and understand the doctrines of the restored gospel. <br /><br />Since graduating and leaving his official employ, I have continued to help him on book and writing and research projects. We have become close and I treasure our friendship. The reason for the entry is to share something he taught me a couple of years ago that has had a lasting impact on me.<br /><br />In sharing this experience, I will be a little vague, but will share the main point that has affected me deeply. I hope that it will you as well.<br /><br />After returning from a vacation and arriving from a red-eye, he called me when he got home before he went to bed. He met a man while on vacation that shared an experience he had in the mission field. The man had two mission presidents. His first president had a rule to bear witness of the reality of the living Christ with every personal contact. His second president didn't have a rule. But the man reported that he noticed something. His second mission president would begin and end every talk and interview with a testimony of the First Vision. It wasn't long before the missionaries started following suit. Then something really interesting happened: obedience increased, as did baptisms and retention. <br /><br />After JFM shared this story, he said, "Matt, there is a power when we testify of Joseph Smith. The Holy Ghost will always accompany a testimony of the Prophet." Then he hung up and went to bed. I started thinking. I thought about this experience for days. JFM was so excited when he called, ecstatic. After much pondering, I made a determination that has changed my life.<br /><br />I decided that I would bear witness of the First Vision in every appointment, every lesson, every talk I give. Because I am the bishop in my ward, I get that opportunity often. I have been doing this for the last three years or so. Everything has changed for me. Everything. Because I am bearing witness of the First Vision, I am necessarily doing three things: I am testifying of the reality of a living God, a redeeming Christ, and a seeing Prophet. I feel the Spirit stronger each time I discuss the First Vision. And because of this, the Spirit is a staying power in my life and I am becoming a better disciple. The reality of the First Vision has become fact and knowledge for me. JFM was right: "There is a power when we testify of Joseph Smith. The Holy Ghost will always accompany a testimony of the Prophet." Furthermore, I have noticed members of my ward doing the same thing. The many members that have been doing this have experienced similar feelings. <br /><br />If you are reading this, and you have a even a small testimony of the First Vision, or want it to grow, I invite you to do what I have done. Bear your witness of the reality of what took place. Because it is real and really did happen. God the Father was there in the Grove. Our Savior Jesus Christ was there, too. Joseph Smith was there and was called to be a Prophet. They spoke to him, and he spoke to Them. <br /><br /><br />- Posted using my iPad<br />mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-85883146410329316342011-02-01T23:18:00.001-07:002011-02-01T23:18:35.965-07:00Moses' KeysI have spent the last several months thinking, studying, and talking to my trusted friends about my last blog entry. I don't know if anyone is reading, but I thought I ought to post my latest idea.<br /><br />After I learned what I learned, I visited the new lds.org online scriptures site. I did a search of "keys" and learned some very interesting things. I will only share one item. <br /><br />My search took me to D&C 124. I was reading along where the Lord is telling Joseph that His people have no place on the earth where they can perform their baptisms for the dead, washings, anointings, etc. Then, all of a sudden a verse caught my heart and mind: 38. <br /><br />It reads as follows:<br />"For, for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was."<br /><br />I have read this verse many times, but I realized few things I had not in previous reads. <br /><br />1. This verse stands out and in a way is unnecessary for the Lord to make His point. In other words, if this verse were missing, the doctrine and concept could still get a across and the verses would still flow. Indeed, verse 38 almost seems as if it were an aside.<br />2. The prophet Moses is being brought up in this section in connection with a discussion on the ordinances of the Temple.<br />3. In D&C 84 we are told Moses brought the Children of Israel out of Egypt to take them to the Promised Land. But before that could happen, he brought them to Mount Sinai so they could receive their endowment from On High. We learn from D&C 84 that they would not receive it so Moses and the Melchizedek Priesthood were taken out of their midst. <br />4. There are other things, but for whatever reason I can't remember them. I will add them later, etc.<br /><br />My conclusion is essentially a strengthened position that I took in my last post. Which is: Moses brought to Joseph and Oliver the keys and authority to perform Temple ordinances. This makes sense, as the other two ministrants that came after brought Temple-specific keys: Elias with Temple marriage or the Abrahamic Covenant and Elijah with the sealing power. Looking at it another way, the prophets all come back and give their keys to Joseph and Oliver in the same way a member of the Church progresses through the successive Temple ordinances: initiatory, endowment, marriage, sealing it all together. <br /><br />I am still working through this concept. If you have any thoughts or additional ideas, I would be very happy to hear them. This has continued to be exciting to me. My next plan is to look at each prophet that brought a Priesthood Key to Joseph Smith and examine the meaning of that Key. My thought is that if I had Moses and his Keys wrong all this time, what else am I missing? I suppose this is one of those times when I am genuinely excited about being incorrect on a doctrine; because I am determined to purify my understanding of the doctrine.<br /><br />Amen.<br /><br />- Posted using my iPad<br /><p class='blogpress_location'>Location:<a href='http://maps.google.com/maps?q=Berkshire%20Ln,Dallas,United%20States%4032.864604%2C-96.809858&z=10'>Berkshire Ln,Dallas,United States</a></p>mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-32541484299327000982010-09-23T22:27:00.004-07:002010-09-23T23:00:06.205-07:00The Gathering and What I Thought I Knew<div><span class="apple-style-span"><span style="line-height: 115%; "><span class="Apple-style-span"><span class="Apple-style-span" style="font-size: medium;"><p class="MsoNormal" style="line-height:normal"><span style="font-family: Georgia, serif; color: black; ">So, it has been nearly a year since my last entry. Life is busy. But the other day I learned something that has gotten me so excited that I feel the need to break my blog-fast. </span><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; "> </span></p> <p class="MsoNormal" style="line-height:normal"><span style="font-family: Georgia, serif; color: black; ">I have always been taught and always taught others that the Gathering of Israel is missionary work. Furthermore, I have always been taught and taught others that when Moses appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple on April 6, 1836, the Priesthood Keys he gave to Joseph and Oliver were the keys of missionary work.</span><span class="Apple-style-span" style="font-family: Georgia, serif; "> </span></p> <p class="MsoNormal" style="line-height:normal"><span style="font-family: Georgia, serif; color: black; ">The canonized account, as read in D&C 110:11 says, "Moses appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north." </span><span class="Apple-style-span" style="font-family: Georgia, serif; "> </span></p> <p class="MsoNormal" style="line-height:normal"><span style="font-family: Georgia, serif; color: black; ">The other night I was reading in President Joseph Fielding Smith's book, <i>Answers to Gospel Questions</i> (a must have for every LDS home as far as I am concerned), and found where he answers a question about the correlation between Moses' keys of the gathering and missionary work. You can read this yourself in volume 3:152-3. To summarize he essentially says that Moses' keys were not missionary keys. If that were true, then what right would Joseph Smith have in sending missionaries out into the world for the previous six years? So it would seem that the keys Moses restored were something else (assuming the logic is sound and I believe it is). </span><span style="font-family: Georgia, serif; color: black; "><o:p></o:p></span></p> <p class="MsoNormal" style="line-height:normal"><span style="font-family: Georgia, serif; color: black; "><o:p> </o:p></span></p> <p class="MsoNormal" style="line-height:normal"><span style="font-family: Georgia, serif; color: black; ">It is my understanding that the angelic ministrants that restored Priesthood Keys to the Prophet Joseph all restored Keys that were specific to the work they did in mortality. President Smith makes the point that Moses was not doing missionary work with Israel when he led them from Egyptian bondage. They already had the gospel. Rather, he brought them to Sinai to be endowed from on High in preparation for eventual entrance in the Promised Land. </span><span class="Apple-style-span" style="font-family: Georgia, serif; "> </span></p> <p class="MsoNormal" style="line-height:normal"><span style="font-family: Georgia, serif; color: black; ">Wow. I had never thought about it. Maybe you had. But I had not put it together. Joseph taught that "the main object [of gathering] was to build unto the Lord a house whereby He could reveal unto His people the ordinances of His house and the glories of His kingdom" (<i>Teachings</i>, p. 308). In D&C 84:2 the Lord says emphatically that He "</span><span style="font-family: Georgia, serif; color: rgb(51, 51, 51); ">… established [His Church] in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion…</span><span style="font-family: Georgia, serif; color: black; ">" And so it would seem to me (and I still can't believe I never pieced this together years ago) that the Priesthood Keys Moses is restoring relate to the Priesthood Keys both Elias (whom I think is Abraham) and Elijah restored; which all relate to the Temple. In my heart and mind it makes total sense. </span><span class="Apple-style-span" style="font-family: Georgia, serif; "> </span></p> <p class="MsoNormal" style="line-height:normal"><span style="font-family: Georgia, serif; color: black; ">So, this still leaves a question about the Priesthood Key of missionary work. The other night I happened to be reading a transcript of a lecture that Elder Bruce R. McConkie delivered at the University of Utah Institute of Religion in 1967 on the Doctrine of Elijah. In it he says that in 1829 when Peter, James, and John appeared to Joseph and Oliver they bestowed on the First and Second Elders of the Church three things: the Melchizedek Priesthood, the Keys of the Kingdom, and the Keys of the Dispensation of the Fulness of Times. Then Elder McConkie reminds his listeners that the last charge the Master gave His apostles before His ascension was to take the gospel to all the earth. The idea is that missionary work is inherent in the Melchizedek Priesthood and the Keys of the Kingdom which Peter, James, and John gave Joseph and Oliver. So, if I were to be asked when did Joseph receive the Keys of missionary work I would respond when Peter, James, and John appeared. Were I to be asked when did Joseph receive they Keys or authority to perform ordinances in the House of the Lord for Israel I would say when Moses appeared in the Kirtland Temple in 1836. <o:p></o:p></span></p> <p class="MsoNormal" style="line-height:normal"><span class="Apple-style-span" style="font-family: Georgia, serif; ">So what does all this mean in terms of the Gathering of Israel? A whole lot. It means that I need to broaden my own definition of what the Gathering of Israel means. Does it mean missionary work? Absolutely. But does it also mean Temple ordinances and brining the Lord’s people to the truth and endowing them from on High? Absolutely.</span><span class="Apple-style-span" style="font-family: Georgia, serif; "> </span></p> <p class="MsoNormal" style="line-height:normal"><span style="font-family: Georgia, serif; color: black; ">Because this is a concept that I am still getting my head around, I am not totally convinced that I am explaining it well. Feel free to ask questions so I can flesh out my ideas better. At the end of the day, this has enhanced my testimony and personal conviction that Joseph Smith and his successors in the Presidency are prophets of God. </span><span style="font-size:9.0pt;font-family: "Georgia","serif";mso-fareast-font-family:"Times New Roman";mso-bidi-font-family: "Times New Roman";color:black"><o:p></o:p></span></p></span></span></span></span></div>mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com1tag:blogger.com,1999:blog-16633674.post-29133257621404023912009-10-04T15:25:00.004-07:002009-10-04T17:32:29.381-07:00LDS Books ReviewedI absolutely love reading books, particularly LDS-themed books. To narrow that down even more, I prefer doctrinal or historical (non-fiction) books. I have read several books lately that I really enjoyed. I have noticed some interesting things not only in the books, but in the LDS book publishing world. These are just my own reflections and not necessarily a reflections on what is really taking place.<div><br /></div><div>I'll start with the publishing theme. It seems that it is getting harder and harder to get a book published at Deseret Book. I have a very good friend and he has published dozens of books with them. He is an excellent writer and a best-selling LDS author. He recently submitted a book that they rejected. He decided to self-publish. Of course, the problem with self-publishing is that there is no built-in marketing plan and the author must rely on word-of-mouth. The other problem is, unless you hire a good editor, you're on your own as far as copy and content. </div><div><br /></div><div>There have been a slew of books recently that are self-published. The all have fun premises. However, I have noticed that many of them suffer from the second problem of self-publishing. Some of the ideas seem to be pure conjecture. If Deseret Book had published the book, it is likely that the conjectured parts of the books would either be more fully fleshed out, or not included in the book in the first place. </div><div><br /></div><div>For example, in one book I read recently it said something like, "Clearly this symbol refers to the Second Comforter and the second anointing." Sadly, this seems only to be clear to the author. There are literally hundreds of footnotes in this particular book, however when the author makes a comment such as the one I just quoted, there is no footnote. It therefore becomes the conjecture of the author. While it might be true, there is no way for the reader to come to the same conclusion. As a reader that constantly is hoping to learn, statements like this with no clarification, I become frustrated. </div><div><br /></div><div>On the other hand, the very positive step that self-publishing has taken in the LDS book world is that authors are able to take more liberality in their views, because it does not have the oversight that Deseret Book or other more mainstream LDS publishing houses typically have. To be clear, I think the oversight is good. However, it is fun to read something that has not gone through the correlation process. I recognize that my views are a tad schizophrenic. I want to read the exciting books and at the same time have them polished. Is that too much to ask? Maybe. Apparently. What I like most about these self-published, non-mainstream books, is that I am exposed to new ideas and ways of approaching doctrines. I can then think about them and decide where I stand. In other words, it gets my doctrinal juices flowing. </div><div><br /></div><div>Now, having said that, I get very excited (quite literally) when I see Deseret Book or other mainstream publishers producing a doctrinally sound and historically accurate and faithful book. I buy and devour (not just read) every one of them (well, almost). </div><div><br /></div><div>Here are a few books that I have read recently that I recommend:</div><div><br /></div><div><b><a href="http://deseretbook.com/item/5020866/Principles_of_Priesthood_Leadership">Principles of Priesthood Leadership</a></b>, by Stephen D. Nadauld. This book is EXCELLENT! There is no way for me to recommend this book in a way that will do justice to the book. It is a must read for anyone in Church leadership at any level. I read this book three times in one month (this was last month). I have asked that my Ward Council read it. I have encouraged just about everyone I know that has or is serving on a Ward Council to get a copy of it and read. It will change the way you minister (and administer). It was published by Deseret Book in 1999. I wish I had read it ten years ago. DB recently reprinted it in softback. I have had the book on my shelf for several years and never read it. When I was at the store last month I saw that it was now in softback. I figured that since DB doesn't reprint a book unless it is very good (at least that is my impression), and is in high demand, I should move it to the top of my list. I read it in one night. Then I read it two more times in the next couple of weeks. More slowly and took lots of notes. The only thing I can compare this book to is attending a really good Priesthood Leadership Training Meeting. I really really recommend this book.</div><div><br /></div><div><b><a href="http://www.olivewoodbooks.com/product/books/lds-studies/light-in-the-wilderness/">Light in the Wilderness: Explorations in the Spiritual Life</a></b>, by M. Catherine Thomas. This is a self-published book that does not suffer from any of the concerns I expressed above. This book is hands down one of the most interesting LDS books on doctrine and personal spiritual development I have read... ever. It is unconventional in its approach. I don't know any other way to put it. Cathy Thomas is a retired member of the Religious Education faculty at BYU, and I say that to imply that I believe she is doctrinally solid. A friend of mine recommended it to me. This friend was so persistent that I finally bought the book and slowly feasted. I would say it is not possible to devour this book. It is heavy, not light fare. Cathy introduces some very thought-provoking ideas that caused me to think. A lot. I typically get through a book in two or three days. A week at the most. I spent about three weeks wading through the deep end of this book. The whole book is the deep end. It changed the way I look at things, spiritually speaking, in my life. I have bought several copies of this book for some friends. They all come back with the same experience that I had. This is an excellent book. Read it. </div><div><br /></div><div><b><a href="http://www.amazon.com/Faith-Heal-Healed-Dennis-Horne/dp/1599552531">Faith to Heal and the Faith to be Healed</a></b>, by Dennis Horne. This is a fun book about Priesthood Blessings. The genius of Horne's approach lies in his research. He finds a topic that is interesting and finds dozens of statements from Church Leaders. This particular books attempts to answer such questions as: why do some blessings "work" and others don't, how does one prepare to give and receive a Priesthood Blessing, and what is actually taking place when a Priesthood Blessing is given. If you have ever asked any of these questions (and more) as I have, then you should take a look at this book. </div><div><br /></div><div><b><a href="http://www.pillarsofzion.com/index.php">The Three Pillars of Zion</a></b>, by Larry Barkdull. This is a really interesting book. It is self-published but also does not appear to suffer from the concerns I expressed above. Brother Barkdull is solid in his scholarship and is simply trying to share some ideas. He is not promoting himself as a self-proclaimed or self-ordained watchman on the tower, as others do. He has full confidence in the General Authorities and recognizes their authority. He appears to be sharing some ideas that he has about what a portrait of a Zion person would look like. The book draws heavily on scripture. It was though-provoking and caused me to examine my own life and take stock. The book is big (think telephone book size). It is a well written and flows. I recommend this book.</div><div><br /></div><div><b><a href="https://www.digitalegend.com/catalog/product_info.php?products_id=82&osCsid=80020e966d52974757cdee2cc90a1e5b">The Day Star Books, volumes 1 & 2</a></b>, by Val Brinkerhoff. To be sure, these books are beautiful. They are full of full color, hi-res images of temple architecture. Brinkerhoff is sharing in these two large (12x9) volumes. I enjoyed reading the books, as he goes through the various symbols founds on the outside of LDS Temples, sharing his insights. He has historical as well as doctrinal ideas that are thought-provoking. My concern with the books is that he tends to speculate without providing evidence. This is not to say that what he says is wrong. My wish is that he would help the reader understand what he clearly understands in some instances in the books. I recommend the books, but they are expensive and there is some unsubstantiated ideas included, some of which I agreed and some that I did not. What it did for me was to get me thinking and come to some of my own conclusions.</div><div><br /></div><div><b><a href="http://deseretbook.com/item/4389360/The_Joseph_Smith_Papers_Revelations_and_Translations_Volume_1_Manuscript_Revelation_Books">The Joseph Smith Papers, Revelations and Translations, Volume 1: Manuscript Revelation Books</a></b>. How do I review this? It is excellent! I love being able to look at original manuscripts of Joseph Smith's revelations. Some of which are written in Joseph Smith's own hand. It is expensive (about $100) and it is big (12x9), but if you can afford the money and shelf space, it is invaluable. At least it is to me. One of my favorite parts is in the original of D&C 84, the scribe is Frederick G. Williams. However, when it gets to the actual Oath and Covenant of the Priesthood portion of the revelation, it moves from Williams' pen to Joseph Smith! We don't know why for sure, but it is significant to me. This is one of my favorite books in my collection now!</div><div><br /></div><div><b><a href="https://www.digitalegend.com/catalog/product_info.php?products_id=85&osCsid=e4514c8168eba04f8f362b33fda929fe">Valiant in the Testimony of Christ</a></b>, by Joseph Fielding McConkie. I admit I have some bias here. But I am not ashamed of my bias. Joseph is a dear friend and mentor to me. He asked that I review the manuscript a couple of times before it was published. I just think this is one of the best books he has written, period. This is a must read for ever Latter-day Saint trying to figure out where we stand with Christ in the Last Dispensation. JFM doesn't cut corners and he doesn't pull punches. It is a great read and will teach you about your testimony. If you enjoyed Elder Holland's talk in the last General Conference (October 2009), then you will like this book.</div><div><br /></div><div>There are a few other books that I have read in the last couple of weeks that I should post, but I need to eat.</div>mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com1tag:blogger.com,1999:blog-16633674.post-31185873006385625352009-05-17T14:08:00.003-07:002009-05-17T14:21:02.545-07:00The Office of Bishop and the Aaronic PriesthoodI gave a talk today in our ward. In honor of the restoration of the Aaronic Priesthood today, we had a special sacrament meeting. For starters, my first counselor and I blessed the sacrament. A rare treat for the bishop. Then the president of the deacon's quorum spoke, followed by the president of the teacher's quorum. Then my first assistant in the priest's quorum spoke. I was very impressed. Each gave a very thoughtful talk on their respective responsibilities and how it makes them feel. Then all of the Aaronic Priesthood and leaders (including the bishopric) sang We'll Bring the World His Truth (Army of Helaman). It was a very powerful moment. I spoke on the office of bishop and the Aaronic Priesthood in general. Our stake president was also there, so he gave some concluding remarks. It is always a treat for me to have him with us.<br /><br />Below is my talk. Some things I left out, but most of it was delivered from the pulpit. <br /><br />Excellent talks from the Young Men. I love them very much.<br /><br />It was a true and rare privilege to bless break and bless the sacrament today. <br /><br />My speaking assignment is to discuss the office of bishop and then the Aaronic Priesthood as a whole.<br /><br /><span style="font-weight:bold;">Bishop</span><br /><br />May I first say that what I am about to say will hold me accountable to my Father in Heaven. As I teach what it means to be a bishop, I am fully aware of my personal shortcomings. I know that I am not perfect in many of the qualifications that I will read. Please know that I am trying. Thank God for the atonement that allows all of us to change and be better. <br /><br />The Office of Bishop was restored on February 4, 1831. (The month and day being significant to me, as it is my birthday.)<br /><br />At the outset, the primary responsibilities were to care for the sick and needy. In time, they grew to encompass both the temporal and spiritual welfare of large groups of Saints. All the quorums of the Priesthood, with the exception of First Presidency and the Twelve fell under the jurisdiction of the bishop. However, even today members of those quorums attend and participate in a ward that has a bishop at its head. Though, of course they preside if present at the meeting.<br /><br />As the President of the Aaronic Priesthood in the ward, I hold the keys of that priesthood. When the man known as John the Baptist came to Joseph Smith, he laid his hands on Oliver Cowdery and Joseph’s head and said, “Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness.” <br /><br />Keys of repentance: the bishop can hear confession of sin and authorize the baptism of candidates.<br />Keys of the ministering of angels: We will talk more of this later.<br /><br />The word bishop means “shepherd,” “overseer,” (Acts 20:28) and “one who feeds the Church of God.” We are taught that Jesus Christ is the bishop of our souls (1 Peter 2:25) and salvation. Local ward bishops are called to emulate His example and feed His sheep. <br /><br />The first time a bishop came to shepherd over a ward was on August 20th 1842. The reason was to organize men and women who could assist in paying “labor tithing” in the construction of the Nauvoo Temple. Thus, Nauvoo was organized into ten wards, with a bishop at the head of each ward.<br /><br />As outlined in the Doctrine and Covenants, a bishop must be a high priest. Joseph Smith taught: “The bishop is a high priest, and necessarily so, because he is to preside [over a branch (or ward) of the Church].” (Teachings, p. 112)<br /><br />Brigham Young, in response to members wondering why a bishop must be a High Priest said, “What! ordain a High Priest to the lesser Priesthood? No; we call it ordaining a Bishop; and though we say, ‘We ordain you to be a Bishop, with our hands upon your head,’ it really … means, ‘We set you apart to officiate as a Bishop in the midst of the people of God, by virtue of your holy priesthood, which is after the order of Melchizedek, which is after the order of the Son of God. We set you apart to officiate in this office of the Aaronic Priesthood, blessing you with all the keys and authority of the same.” (Brigham Young, JD 9:90)<br /><br />Paul taught: (Titus 1:7-9)<br />7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; <br />8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate; <br />9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. <br /><br />On another occasion Paul also taught that: (1 Timothy 3:2)<br />A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;<br /><br />To the bishop is given to discern call the gifts of God that he may be the head of his ward and judge and bless. (D&C 46:27.)<br />27 And unto the bishop of the church [and this is understood to not only be for the presiding bishop, but all bishops in the Church], …. are to have it given unto them to discern all those gifts lest there shall be any among you professing and yet be not of God. <br /><br />George Q. Cannon once taught that there is direct correlation between the faith that the members of a ward has in the bishop, and his ability to have all the wisdom needed to give the counsel required by the ward. He then encouraged the members of the Church to pray for their bishops and other leaders.<br /><br />("It has been said that we are very willing to go on missions when we are told, and in regard to our spiritual labors we are very willing to be directed. In these respects there is no people so easily managed and directed as we are. That obedience which characterizes us in spiritual things will have to be manifested in temporal things. Many of the people think "I know more about this matter than my bishop does," when some temporal matter is agitated. That feeling is running through the minds of numbers of the people; and while this is the case your bishops will probably not be as wise as they might be; they have not your faith to sustain them. But when the time comes that you have implicit faith and confidence in god, and in those whom He appoints to preside over you, in things temporal as well as spiritual, your bishops will have all the wisdom needed to give you the counsel you require." (JD 11:338.))<br /><br />Two common questions that I occasionally hear:<br /><br />• Does the bishop have more “authority” than an Elder’s Quorum president?<br />This question is raised because the bishop is a function of the Lesser Priesthood and the Elders Quorum President is a function of the Melchizedek Priesthood.<br /><br />“The duties and powers of a Bishop cease the very moment he steps over the Aaronic Priesthood, which is to officiate in temporal things; when he passes this he immediately begins to officiate by the authority and power of the Melchizedek Priesthood, though he (and others) may not (recognize) it.” (Brigham Young, JD 10:97.)<br /><br />“Can the Bishop baptize the people, according to his Bishopric? He can. When the people he has baptized assemble for confirmations, can he confirm them? He cannot, under the power of his Bishopric; but as he has been ordained to the office of High Priest to confirm them into the Church by the laying on of hands.” (Brigham Young, JD 9:280)<br /><br />Brigham Young taught that “A bishop sometimes officiates as a High Priest and sometimes as a Bishop.” (JD 9:281).<br /><br />That statement could provide some interesting discussion, but the point is simplified to illustrate the principle.<br /><br />It is true that the office of Bishop is of the Order of Aaron. However, as Brigham Young taught many times the Bishop acts in his role as presiding High Priest of the ward. However, to simplify matters, I am called Bishop Christensen all the time, rather than Bishop Christensen sometimes and Presiding High Priest Christensen at others. Because of the delegation and conferral of authority from our Stake President, I preside over all the priesthood and auxiliary organizations in the ward.<br /><br />• What if there was a direct descendent of Aaron in the ward? Doesn’t he have to be the Bishop?<br />Not any more than any other man. In the Doctrine and Covenants (D&C 68:18-21) where this is revealed, it has been interpreted to mean the presiding bishop of the Church. In this regard Elder Bruce R. McConkie taught “the practice of the Church constitutes the interpretation of the scripture.” (Our Relationship with the Lord, 1982 BYU Devotional.)<br /><br />However, a careful reading of these verses also teaches us that that man must be worthy, called by the First Presidency and ordained by them. As President Joseph Fielding Smith once taught, “the revelation [for a call to be bishop] comes from the [First] Presidency, not the patriarch.” (<span style="font-style:italic;">Doctrines of Salvation</span> 3:93.) There is an order to the Lord’s Church.<br /><br />Some of the other responsibilities of a bishop include:<br />D&C 107:20: The power and authority of the lesser, or Aaronic Priesthood, is to hold the <span style="font-weight:bold;">keys of the ministering of angels</span>, and to <span style="font-weight:bold;">administer in outward ordinances</span>, the letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments.<br /><br />D&C 107:72-74: And also to be a judge in Israel, to <span style="font-weight:bold;">do the business of the church</span>, to <span style="font-weight:bold;">sit in judgment upon transgressors</span> upon testimony as it shall be laid before him according to the laws, by the assistance of his counselors, whom he has chosen or will choose among the elders of the church. This is the duty of a bishop who is not a literal descendant of Aaron, but has been ordained to the High Priesthood after the order of Melchizedek. <br /><br />D&C 107:87-88: <br />87 Also the duty of the president over the Priesthood of Aaron is to <span style="font-weight:bold;">preside over forty-eight priests, and sit in council with them, to teach them the duties of their office, as is given in the covenants— </span><br />88 This <span style="font-weight:bold;">president [of the Priests Quorum] is to be a bishop</span>; for this is one of the duties of this priesthood. <br /><br />D&C 72:2-10: <br />2 For verily thus saith the Lord, it is expedient in me for a bishop to be appointed unto you, or of you, unto the church in this part of the Lord’s vineyard. <br />3 And verily in this thing ye have done wisely, for it is required of the Lord, at the hand of every steward, to render an account of his stewardship, both in time and in eternity. <br />4 For he who is faithful and wise in time is accounted worthy to inherit the mansions prepared for him of my Father. <br />5 Verily I say unto you, <span style="font-weight:bold;">the elders of the church in this part of my vineyard shall render an account of their stewardship unto the bishop</span>, who shall be appointed of me in this part of my vineyard. <br />6 These things <span style="font-weight:bold;">shall be had on record</span>, to be handed over unto the bishop in Zion. <br />7 And the <span style="font-weight:bold;">duty of the bishop shall be made known by the commandments which have been given, and the voice of the conference</span>. <br />8 And now, verily I say unto you, my servant Newel K. Whitney is the man who shall be appointed and ordained unto this power. This is the will of the Lord your God, your Redeemer. Even so. Amen. <br />9 The word of the Lord, in addition to the law which has been given, making known the duty of the bishop who has been ordained unto the church in this part of the vineyard, which is verily this— <br />10 To <span style="font-weight:bold;">keep the Lord’s storehouse</span>; to <span style="font-weight:bold;">receive the funds of the church</span> in this part of the vineyard; <br /><br />D&C 72:11-16: 11 <br />11 To take an account of the elders as before has been commanded; and to <span style="font-weight:bold;">administer to their wants</span>, who shall pay for that which they receive, inasmuch as they have wherewith to pay; <br />12 That this also may be <span style="font-weight:bold;">consecrated to the good of the church</span>, to the poor and needy. <br />13 And he who hath not wherewith to pay, an account shall be taken and handed over to the bishop of Zion, who shall pay the debt out of that which the Lord shall put into his hands. <br />14 And the labors of the faithful who labor in spiritual things, in administering the gospel and the things of the kingdom unto the church, and unto the world, shall answer the debt unto the bishop in Zion; <br />15 Thus it cometh out of the church, for according to the law <span style="font-weight:bold;">every man that cometh up to Zion must lay all things before the bishop in Zion</span>. <br />16 And now, verily I say unto you, that as every elder in this part of the vineyard must give an account of his stewardship unto the bishop in this part of the vineyard— <br /><br />D&C 124:20-22: <br />20 And again, verily I say unto you, my servant George Miller is without guile; he may be trusted because of the integrity of his heart; and for the love which he has to my testimony I, the Lord, love him. <br />21 I therefore say unto you, I seal upon his head the office of a bishopric, like unto my servant Edward Partridge, that he may <span style="font-weight:bold;">receive the consecrations of mine house, that he may administer blessings upon the heads of the poor of my people</span>, saith the Lord. Let no man despise my servant George, for he shall honor me. <br />22 Let my servant George, and my servant Lyman, and my servant John Snider, and others, <span style="font-weight:bold;">build a house unto my name</span>, such a one as my servant Joseph shall show unto them, upon the place which he shall show unto them also. <br /><br />The Lord has commanded that we serve in our callings (D&C 84:106-111).<br />106 And if any man among you be strong in the Spirit, let him take with him him that is weak, that he may be edified in all meekness, that he may become strong also. <br />107 Therefore, take with you those who are ordained unto the lesser priesthood, and send them before you to make appointments, and to prepare the way, and to fill appointments that you yourselves are not able to fill. <br />108 Behold, this is the way that mine apostles, in ancient days, built up my church unto me. <br />109 Therefore, let every man stand in his own office, and labor in his own calling; and let not the head say unto the feet it hath no need of the feet; for without the feet how shall the body be able to stand? <br />110 Also the body hath need of every member, that all may be edified together, that the system may be kept perfect. <br />111 And behold, the high priests should travel, and also the elders, and also the lesser priests; but the deacons and teachers should be appointed to watch over the church, to be standing ministers unto the church. <br /><br />Read a portion of the letter authorizing my call as bishop.<br /><br />From personal experiences, too many to count, I know I am called of God. I have been b<br /><br />I have been blessed to always have good bishops. These men have made a significant difference for the good in my life. <br /><br />I have found that when people have a problem with the bishop, it is usually not the bishop’s problem.<br /><br /><span style="font-weight:bold;">The Aaronic Priesthood</span><br /><br />This is truly a miraculous time on the earth. At a time when young men are challenged on all sides by the enticing of the world, the young men of the Lord’s restored Church are given authority to bless and serve others. <br /><br />It was not always that young men were given the Aaronic Priesthood. That did not really take place until 1877, in what is called The Universal Movement. It was during this time that the Presidency of Brigham Young felt that it would do much to prepare young men to receive the Melchizedek Priesthood if they first had the Aaronic Priesthood. President Young remarked, “It would be excellent training for the young men if they had the opportunity of acting in the offices of the lesser priesthood. They would thereby obtain very valuable experience, and when they obtain the Melchizedek Priesthood they would be likely to place a higher value upon it. (Ref. Pamphlets #080.8, Historian's Office.)”<br /><br />The history of the Church, both ancient and modern is full of examples of young men being entrusted by God to do great and marvelous works.<br /><br />Garrison Yoast (10) (Mormon was entrusted with the Plates of Gold)<br />Justin Ambler (12) (Christ teaches in the Temple)<br />McCade Rose (14) (Joseph Smith’s First Vision)<br />Hansen Ringer (17) (Joseph Smith when Moroni came)<br /><br />Now, the most visual aspect of what the Young Men participate in, as holders of the Aaronic Priesthood, is in the administration of the sacrament. Of the importance of this ordinance and the participation Elder Oaks once taught that it is in the performing of the ordinance that the Key of the Ministering of Angels is made manifest. <br /><br />“How does the Aaronic Priesthood hold the key to the ministering of angels? …. In general, the blessings of spiritual companionship and communication are only available to those who are clean.... Through the Aaronic Priesthood ordinances of baptism and the sacrament, we are cleansed of our sins and promised that if we keep our covenants we will always have His Spirit to be with us. I believe that promise not only refers to the Holy Ghost but also to the ministering of angels, for “angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ” (2 Ne. 32:3). So it is that those who hold the Aaronic Priesthood open the door for all Church members who worthily partake of the sacrament to enjoy the companionship of the Spirit of the Lord and the ministering of angels.” (The Aaronic Priesthood and the Sacrament, October 1998 General Conference)<br /><br />My experience at the Bookstore with the woman that did not believe the Church had the Aaronic Priesthood.<br /><br />There are a few experiences that I had as a young Aaronic Priesthood holder. <br />Deacon: passing the Sacrament to my parents, not really understanding the significance but knowing it was important. <br /><br />Teacher: literally countless service projects that our advisor found for us. We moved anyone who would let us (we specialized in non-members), we demolished condemned homes, and even did light construction.<br /><br />Priest: participating in the baptism of a friend of mine from High School in the Upper Skykomish river just outside of Gold Bar, Washington.<br /><br />These young men are men of God. I love them. As a ward, we have a responsibility to nurture, teach, set examples, and provide opportunities for service. The Church is designed to sustain the teachings that take place in the home. President Packer has taught that the Church will never be any bigger than a ward. For better or worse, by and large, the experience that these young men (and certainly all of us) have in the Provo Peak 5th ward, will define their views of the Church in general. <br /><br />I know the Aaronic Priesthood is real. It was restored by John the Baptist, under the direction of Peter, James, and John on May 15, 1829—180 years ago. I know it will remain on the earth until the Sons of Levi do offer up a sacrifice in righteousness. I know that it is the Lesser Priesthood, and prepares holders of this priesthood for the Melchizedek Priesthood. <br /><br />As these young men fulfill their responsibilities, they are acting in the place of Jesus Christ. It is the principle of divine investiture of authority. Pray for them so that we can all see the works of the Master in their works. <br /><br />In the name of Jesus Christ. Amen.mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com2tag:blogger.com,1999:blog-16633674.post-68573665241876938572008-08-22T22:58:00.002-07:002008-08-22T23:01:47.159-07:00The Holy GhostI gave a talk in my ward on Sunday. I am posting my talk outline (essentially a list of statements and scriptures). If you read it and was present, you will notice there are some things that are not in the outline that I said, and some things in the outline that I did not include. Either way, enjoy!<br /><br />The Holy Ghost<br />Sacrament Meeting Talk<br />August 17, 2008<br /><br />Scriptures to Consider: D&C 121:44-46<br /> 3 Nephi 9:20<br /> 3 Nephi 17:1-3<br /> 3 Nephi 19:9<br />Mosiah 3:19<br />John 14<br /><br />I am afraid that my words will not allow me to be as eloquent as my feelings. <br /><br />Relate the events of Christ’s visit to the Nephites and what happened all night and the next day and what they prayed for: the Holy Ghost.<br /><br />We have just finished the sacrament. In the simple prayer uttered by our Priests, who are good young men, they plead that the Spirit will always be with us. A friend of mine once remarked, if God had a favorite scripture, what would it be? Possibly the sacrament prayers.<br /><br />Joseph Smith appearing to Brigham Young.<br />I met with the brethren of the Twelve in the Historian’s office. Conversation ensued relative to emigration westward. I related the following dream: <br />While sick and asleep about noon-day of the 17th [of February], I dreamed that I went to see Joseph. He looked perfectly natural, sitting with his feet on the lower [rung] of his chair. I took hold of his right hand and kissed it many times, and said to him; “Why is it that we cannot be together as we used to be? You have been from us a long time, and we want your society and I do not like to be separated from you.”<br />Joseph, rising from his chair and looking at me with his usual, earnest, expressive and pleasing countenance said, “It is all right…we cannot be together yet; we shall be by and by; but you will have to do without me awhile, and then we shall be together again.”<br />…. I said, “Brother Joseph, the brethren you know well, better than I do; you raised them up, and brought the Priesthood to us. The brethren have a great anxiety to understand the law of adoption or the sealing principles, and if you have a word of counsel for me I should be glad to receive it.<br />Joseph stepped toward me, and looking very earnestly, yet pleasantly said, “Tell the people to be humble and faithful, and be sure to keep the spirit of the Lord and it will lead them right. Be careful and not turn away the small still voice; it will teach you what to do and where to go; it will yield the fruits of the kingdom. Tell the brethren to keep their hearts open to conviction, so that when the Holy Ghost comes to them, their hearts will be ready to receive it. They can tell the spirit of the Lord from all other spirits; it will whisper peace and joy to their souls; it will take malice, hatred, strife and all evil, from their hearts; and their whole desire will be to do good, bring forth righteousness and build up the kingdom of God. Tell the brethren if they will follow the spirit of the Lord they will go right. Be sure to tell the people to keep the Spirit of the Lord.” (Manuscript History of Brigham Young 1847-1850, Collier’s Publishing Co. Salt Lake City, 1997, p. 34-36.)<br /><br />On another occasion, The Prophet Joseph Smith taught: <br />"You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the Holy Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half—that is, the baptism of the Holy Ghost" (History of the Church, 5:499)<br /><br />Elder Bednar taught: <br />“Brothers and sisters, if you and I would distinguish our personal emotions from the impressions placed in our hearts and minds by the Holy Ghost, then we must desire and seek, ask and discern, hear and obey, and then again desire and seek and ask and discern and hear and obey. Our faith and diligence and obedience are ongoing invitations for additional spiritual knowledge and insight. Faith leads to obedience which yields wisdom and an even greater desire for added light and truth.<br />“The process of discerning between our will and God's will becomes less and less of a concern as time goes by and as we strive to rid ourselves of worldliness—and thereby cultivate the spirit of revelation in our lives. That is, as we mature spiritually, we begin to develop sound judgment, a refined and educated conscience, and a heart and mind filled with wisdom. It is not just that we have grown older, nor have we simply become smarter and had more experiences on which to draw, as important as those experiences are. Rather, the Holy Ghost has over time been expanding our intellect, forming our feelings, sharpening and elevating our perspective, such that we increasingly think and feel and act as the Lord would under similar circumstances. In short, we have made steady progress in obtaining ‘the mind of Christ’ (1 Corinthians 2:16).<br />“This ongoing cycle of gaining spiritual knowledge ultimately produces a precious and delicious fruit, but that fruit cannot and does not grow from a blossom to its ripened state overnight. Furthermore, such fruit cannot grow in barren soil. Obedience to God's commandments and our personal integrity and adherence to commitments such as the honor and dress codes at BYU-Idaho provide the needed nutrients for fertile spiritual soil. It should be obvious to all of us that evil influences such as filthy language, immodest clothing and appearance, and pornography are bitter poisons that kill the soil and halt the spiritually subtle process of receiving help from heaven ‘...line upon line, precept upon precept....’ There can be no shortcut around the law of the harvest; truly, we reap what we sow (Galatians 6:7).” (“…Line Upon Line, Precept Upon Precept…” 2 Nephi 28:30, BYU-I Devotional, September 11, 2001.)<br /><br />What does the Holy Ghost do?<br />• The Holy Ghost enlarges our minds, <br />• our hearts, <br />• and our understanding; <br />• helps us subdue weaknesses and resist temptation; <br />• inspires humility and repentance; <br />• guides and protects us in miraculous ways; <br />• and gifts us with wisdom, <br />• divine encouragement, <br />• peace of mind, <br />• a desire to change, <br />• and the ability to differentiate between the philosophies of men and revealed truth. <br />• The Holy Ghost is the minister and messenger of the Father and the Son, <br />• and He testifies of both Their glorious, global reality <br />• and Their connection to us personally. <br />• Without the presence of the Spirit, it is impossible to comprehend our personal mission <br />• or to have the reassurance that our course is right. <br />• No mortal comfort can duplicate that of the Comforter. <br /><br />Beware of imitations. Satan, without a doubt, has his counterfeits. The best way to discern between the Spirit and the devil is what does the influence cause you to do?<br />Does it:<br />• Entice or compel?<br />• Invite or force?<br />• Love or hate?<br /> <br />Said President Hinckley, <br />"There is no greater blessing that can come into our lives than . . . the companionship of the Holy Spirit" (Boston Massachusetts Regional Conference, 22 Apr. 1995; emphasis added). <br /><br />Brigham Young lamented: <br />"[We] may have the Spirit of the Lord to . . . direct [us]. . . . I am satisfied, however, that, in this respect, we live far beneath our privileges" (Deseret News Semi-Weekly, 3 Dec. 1867, 2).<br /><br />Things to erase from our lives so that we can feel the presence of the Holy Ghost:<br />• Coveting<br />• Abuse<br />• Foul language<br />• Impure thoughts<br />• Anger<br />• Inappropriate media<br />• Etc.<br /><br />We live in a day in which we are bombarded by information. A simply visit to the World Wide Web can take us to all sorts of information. As you view material that is Church-related, please be discerning. Listen to your feelings as you read. Do you feel the presence or absence of the Holy Ghost?<br /><br />Joseph Smith once referred to the Holy Ghost as, <br />“God the Third, the witness or testator.” (Words of Joseph Smith, p. 65)<br /><br />Ask yourself the following questions:<br />• When is the last time I know I felt the influence of the Holy Ghost?<br />• Are there things in my life that need to be removed so I can feel His presence stronger?<br /><br />I feel the Holy Ghost. I love the way he makes me feel.mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com1tag:blogger.com,1999:blog-16633674.post-9410031841409104582008-08-04T08:45:00.002-07:002008-08-04T08:51:40.644-07:00More on Joseph Smith readingsI have come across more information for those who are interested in learning about Joseph Smith. Here is a <a href="http://sc.lib.byu.edu/bibliographies/josephsmithjr.php">link </a>to a bibliography that the BYU Harold B. Lee Library, L. Tom Perry Special Collections team has put together. Next is wonderful news about the Joseph Smith Papers Project. <a href="http://deseretbook.com/store/product?sku=4389351">Deseret Book</a> has posted an image and a pre-order link to purchase (in advance) the first volume of the project (Journals volume 1). <br /><br />This is very exciting to me. This was the volume I worked on (I did some fact checking). My hope is that this book really will be available soon.mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com2tag:blogger.com,1999:blog-16633674.post-84132283862411164742008-07-04T15:31:00.004-07:002008-07-05T23:53:35.584-07:00Joseph Smith Background ReadingThere has been a lot of press recently about the <a href="http://josephsmithpapers.org/Default.htm">Joseph Smith Papers Project</a>. A few summers ago I was privileged to work on the Project. Among other things, I transcribed Hyrum Smith’s diaries. It was a very rewarding experience. I was going through my papers today and came across some documents from when I worked on the Project. Among the papers was a list of articles and books all the research assistants were asked to read in order to provide a very basic background on Joseph Smith, his life and teachings, and the environment around him. I do not believe the list is confidential (some of the things I worked on I was asked to keep confidential and will continue to do so) and thought some of my readers would be interested in a list of things to read. <br /><br />I have previously posted a list of Church related books I personally recommend. This list will have some of the same books. The following list is dated January 6, 2003. Certainly the list would be a bit different today, most likely including Bushman’s Rough Stone Rolling. Also, one of the more recent editions of BYU Studies has an excellent chronology of the life of Joseph Smith.<br /><br />From the <span style="font-style:italic;">Encyclopedia of Mormonism</span>:<br />History of the Church<br />c. 1820-1831, Background, Founding, New York Period<br />c. 1831-1844, Ohio, Missouri, Nauvoo Periods<br />Joseph Smith-History<br />Smith, Joseph<br />The Prophet<br />Writings of Joseph Smith<br />Smith Family<br />Kirtland Economy<br />Kirtland Ohio<br />Kirtland Temple<br />Millenarianism<br />Missouri<br />LDS Communities in Jackson and Clay Counties<br />LDS Communities in Caldwell and Daviess Counties<br />Missouri Conflict<br />Nauvoo<br /><a href="http://contentdm.lib.byu.edu/cdm4/document.php?CISOROOT=/EoM&CISOPTR=4391&CISOSHOW=3974">Nauvoo Economy</a><br />Nauvoo Politics<br />Nauvoo Temple<br />Zion’s Camp<br /><br />Jessee, Dean C., Editor. <span style="font-style:italic;">The Papers of Joseph Smith, Volumes 1 & 2</span><br />General Introduction<br />Joseph Smith Chronology<br />Introduction to Volume 1<br />Introduction to Joseph Smith’s Journal (in Volume 2)<br /><br />Backman, Milton V., <span style="font-style:italic;">The Heavens Resound</span><br /><br />Jessee, Dean C., Editor. <span style="font-style:italic;">Personal Writings of Joseph Smith</span><br />Introduction<br /><br />Remini, Robert V. Joseph Smith<br /><br />Anderson, Richard Lloyd. “Impact of the First Preaching in Ohio.” <span style="font-style:italic;">BYU Studies</span> 11 (1971): 474-96.<br /><br />Bushman, Richard L. “The Character of Joseph Smith: Insights from His Holographs.” <span style="font-style:italic;">Ensign </span>7 (1977): 10-13.<br /><br />Bushman, Richard L. “Joseph Smith’s Family Background.” In <span style="font-style:italic;">The Prophet Joseph</span>, ed. Porter and Black (1988).<br /><br />Hill, Marvin S. “Joseph Smith the Man: Some Reflections on a Subject of Controversy.” <span style="font-style:italic;">BYU Studies</span> 21 (1981): 175-86.<br /><br />Jessee, Dean C. “The Early Accounts of Joseph Smith’s First Vision.” <span style="font-style:italic;">BYU Studies</span> 9 (1969): 275-94.<br /><br />Jessee, Dean C. “Joseph Smith and the Beginning of Mormon Record Keeping.” In <span style="font-style:italic;">The Prophet Joseph</span>, ed. Porter and Black (1988).<br /><br />Jessee, Dean C. “The Writing of Joseph Smith’s History.” <span style="font-style:italic;">BYU Studies</span> 11 (1971): 439-73.<br /><br />Parkin, Max H. Conflict at Kirtland: A Study of the Nature and Causes of External and Internal Conflict of the Mormons in Ohio between 1830 and 1838. (Master’s Thesis)mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-704999714232148182008-06-02T17:58:00.003-07:002008-06-02T18:03:16.426-07:00Stakes in ZionIt has been a while since I have posted. I thought this link might be a fun thing to look at. I suppose many have already seen this, but I liked it and figure it might be worth looking at again: <a href="http://broadcast.lds.org/video/StakeGrowth/2007_01_00_ChurchGrowthByStake_20121_eng_1mb.wmv">click here</a>.<br /><br />Also, I just came back from a work-related trip to Denmark. If you are interested in seeing my photos, <a href="http://picasaweb.google.com/mbchristensen/Denmark">click here</a>.<br /><br />For those that have been following the Temple Preparation class lessons, I did not post the last two Sunday's lessons because they were based on the Temple Recommend Interview questions. We discussed the doctrine behind each question. I thought it was a really nice way for us to spend our time. Of course, I had the luxury of doing that because I have access to the interview questions (I am serving as the bishop of our ward).mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-15787031105821656512008-05-11T19:04:00.003-07:002008-08-23T20:03:20.898-07:00Judgement and Kingdoms of Glory<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhj1vbKL3SIh1S0cxqdQRUWme9Fk9RkZSjMzvUR5A0tskbpzoESaQKFOCZq5gDBdnv80MWRnWRzyFAfIsIKYWHRNP7jarI7XWwPNjYJFaBU6oV1WY3uwIWIhBsa-u8QBo546Fng/s1600-h/Resurrection+Chart.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhj1vbKL3SIh1S0cxqdQRUWme9Fk9RkZSjMzvUR5A0tskbpzoESaQKFOCZq5gDBdnv80MWRnWRzyFAfIsIKYWHRNP7jarI7XWwPNjYJFaBU6oV1WY3uwIWIhBsa-u8QBo546Fng/s320/Resurrection+Chart.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5237914462644716626" /></a><br /><a name="48"></a>At the time of resurrection, each person will be assigned to a kingdom of glory. Those who are righteous will inherit greater joy and blessings than those who do not obey God’s commandments (see 1 Corinthians 15:35, 40–42). <br /><br /><br /><br /><br /><p class="MsoNoSpacing">It is interesting that immediately after Joseph and Sidney see the Father and the Son, and before they see the degrees of Glory, the two view a vision of the condition of the Sons of Perdition. It is as if the contrast is important in their understanding and our understanding. </p> <ul><li><o:p></o:p><span style="font-weight: bold;"></span><br /></li></ul><p class="MsoNoSpacing">READ D&C 76:28</p> <p class="MsoNoSpacing">* What does this tell us why Satan did and why he did it.<o:p> </o:p></p> <p class="MsoNoSpacing">v. 31, 35, 43 gives us the qualifications for making one’s “calling and damnation sure.” </p><ul><li><span style="font-family: Symbol;"><span style=""><span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!--[endif]--><i>know</i> God’s power (v. 31)</li></ul> <ul><li><!--[if !supportLists]--><span style="font-family: Symbol;"><span style=""><span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!--[endif]-->have been mace<i> partakers </i>thereof (v. 31)</li></ul> <ul><li><!--[if !supportLists]--><span style="font-family: Symbol;"><span style=""><span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!--[endif]--><i>have suffered themselves </i>to be overcome (v. 31)</li></ul> <ul><li><!--[if !supportLists]--><span style="font-family: Symbol;"><span style=""><span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!--[endif]--><i>deny</i> the truth (v. 31)</li></ul> <ul><li><!--[if !supportLists]--><span style="font-family: Symbol;"><span style=""><span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!--[endif]--><i>defy</i> God’s power (v. 31)</li></ul> <ul><li><!--[if !supportLists]--><span style="font-family: Symbol;"><span style=""><span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!--[endif]-->deny the Holy Spirit after having received it (v. 35)</li></ul> <ul><li><!--[if !supportLists]--><span style="font-family: Symbol;"><span style=""><span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!--[endif]-->deny the Only Begotten Son (crucify him unto themselves) (v. 35)</li></ul> <ul><li><!--[if !supportLists]--><span style="font-family: Symbol;"><span style=""><span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!--[endif]-->deny the Son after the Father has revealed him (v. 43)</li></ul> <p class="MsoNoSpacing">The question is often asked, “Just how much does one have to know before one could become a son of perdition?” The following quotations from Joseph Smith and Spencer W. Kimball may help:<o:p> </o:p></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">All sins shall be forgiven, except the sin against the Holy Ghost; for Jesus will save all except the sons of perdition. What must a man do to commit the unpardonable sin? He must receive the Holy Ghost, have the heavens opened unto him, and know God, and then sin against Him. After a man has sinned against the Holy Ghost, there is no repentance for him. He has got to say that the sun does not shine while he sees it; he has got to deny Jesus Christ when the heavens have been opened unto him, and to deny the plan of salvation with his eyes open to the truth of it; and from that time he begins to be an enemy. This is the case with many apostates of the Church of Jesus Christ of Latter-day Saints.</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">When a man begins to be an enemy to this work, he hunts me, he seeks to kill me, and never ceases to thirst for my blood. He gets the spirit of the devil—the same spirit that they had who crucified the Lord of Life—the same spirit that sins against the Holy Ghost. You cannot save such persons; you cannot bring them to repentance; they make open war, like the devil, and awful is the consequence. (<a name="fn-14"><i>TPJS</i>, p. 358.</a>)</p> <p class="MsoNoSpacing">President Kimball taught:<o:p> </o:p></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">The sins unto death may be thought of as somewhat difficult to define and limit with precision. From the words of Joseph Smith quoted above we note that “. . . many apostates of The Church of Jesus Christ of Latter-day Saints” will fall into this category. We cannot definitely identify them individually since it is impossible for us to know the extent of their knowledge, the depth of their enlightenment, and the sureness of their testimonies before their fall. . . .</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">The sin against the Holy Ghost requires such knowledge that it is manifestly impossible for the rank and file to commit such a sin. Comparatively few Church members will commit murder wherein they shed innocent blood, and we hope only few will deny the Holy Ghost. (<a name="fn-15">Spencer W. Kimball, <i>The Miracle of Forgiveness </i>(Salt Lake City: Bookcraft, 1969), pp. 122-23.</a>)</p> <p class="MsoNoSpacing">1. The telestial glory is for those who do not receive the gospel of Jesus Christ or the testimony of Jesus or the prophets of God, and who live sinful lives (see D&C 76:81–88, 98–103). </p> <p style="font-weight: bold;" class="MsoNoSpacing">Requirements for the Telestial Kingdom</p> <ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">they who received not the gospel of Christ, neither the testimony of Jesus (v. 82)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">they who deny not the Holy Spirit (v. 83)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">they who say they are some of one, and some of another—some of Christ and some of John, and some of Moses—but received not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant (vv. 99-101)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">they who are liars and sorcerers, and adulterers, and whoremongers, and whosoever loves and makes a lie (v. 103; Rev. 22:15 adds murderers)<o:p> </o:p></li></ul> <p class="MsoNoSpacing">READ D&C 76:99-101</p> <p class="MsoNoSpacing">* Tell me about these people, who are they, what defines them?</p> <p class="MsoNoSpacing">* What danger do we have of being counted as one of them?<o:p> </o:p></p> <p class="MsoNoSpacing">2. The terrestrial glory is for the honorable people of the earth who are deceived and for those who are not valiant in the testimony of Jesus Christ (see D&C 76:71–79).<o:p> </o:p></p> <p style="font-weight: bold;" class="MsoNoSpacing">Requirements for the Terrestrial Kingdom</p> <ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">Died without the law (v. 72)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">Visited by the Son in the Spirit World, received not the Gospel in the flesh but did in the Spirit World (v. 73-4) “they felt it by the Spirit” (See D&C 137)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">Honorable men of the earth (v. 75)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">They receive His glory, but not the fullness of His Glory (v. 76)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">Not valiant in the testimony of Jesus (v. 79)</li></ul> <p class="MsoNoSpacing" style="text-indent: 0.5in;">Melvin J. Ballard said: “Now those who died without law, meaning the pagan nations, for lack of faithfulness, for lack of devotion in the former life, are obtaining all that they are entitled to. I don't mean to say that all of them will be barred from entrance into the highest glory. Any one of them who repents and complies with the conditions might also obtain celestial glory, but the great bulk of them will only obtain terrestrial glory.” (<a name="fn-25">"The Three Degrees of Glory," in <i>Melvin J. Ballard: Crusader for Righteousness </i>(Salt Lake City: Bookcraft, 1966), p. 221.</a>)</p> <p class="MsoNoSpacing"><a name="51"></a><o:p></o:p></p> <p class="MsoNoSpacing">3. The celestial glory is reserved for those who obey the commandments and receive the ordinances, overcome all things by faith in Jesus Christ, and become pure in heart (see D&C 76:50–70).<o:p> </o:p></p> <p style="font-weight: bold;" class="MsoNoSpacing">Requirements of the Celestial Kingdom:</p> <ul style="margin-top: 0in;" type="disc"><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">Receive the testimony of Jesus (v. 51)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">Believe on His name (we might say faith) (v. 51)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">Baptized (v. 51)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">Keep the commandments (v. 52)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">Receive the Gift of the Holy Ghost (v. 52)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">Overcome by faith (v. 53)</li><li class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;">Sealed by the Holy Spirit of Promise (v. 53)</li></ul> <p class="MsoNoSpacing">The doctrine in D&C 137 in light of the Celestial Kingdom:</p> <p class="MsoNoSpacing" style="margin-left: 0.25in; text-indent: 0.5in;">In these verses the principles upon which the doctrine of salvation for the dead rests are announced for the first time in this dispensation. They are: </p> <p class="MsoNoSpacing" style="margin-left: 0.5in; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol;"><span style="">·<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!--[endif]-->first, that the doctrine applies only to those who “died without a knowledge” of the gospel; </p> <p class="MsoNoSpacing" style="margin-left: 0.5in; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol;"><span style="">·<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!--[endif]-->second, that God must read the hearts of those concerned and affirm that had the gospel come to them in mortality they would have accepted it; </p> <p class="MsoNoSpacing" style="margin-left: 0.5in; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: Symbol;"><span style="">·<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span><!--[endif]-->and third, that God must judge that not only would they have accepted the gospel but that they would have done so “with all their hearts,” meaning that they would have endured valiantly and faithfully to the end.</p> <p class="MsoNoSpacing">* Who is invited to receive this blessing and see this vision?</p> <p class="MsoNoSpacing">Here is what Joseph Smith said:</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“I could explain a hundred fold more than I ever have of the glories of the kingdoms manifested to me in vision, were I permitted, and were the people prepared to receive them” (<i>Teachings,</i> 305).</p> <p class="MsoNoSpacing">On another occasion he said:</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“God hath not revealed anything to Joseph, but what He will make known unto the Twelve, and even the <span class="hit">least</span> <span class="hit">Saint</span> may know all things as fast as he is able to bear them” (<i style="">Teachings</i>, 149)</p> <p class="MsoNoSpacing"><a name="52"></a><span style="font-weight: bold;">Progression from One Kingdom to Another</span></p> <p class="MsoNoSpacing">Alma 41:3-4—If their works were good they shall be restored unto that which is good.<span style=""> </span>If their works are evil they shall be restored unto them for evil.</p> <p class="MsoNoSpacing"><i style="">Once people have been restored to either telestial, terrestial, or celestial bodies do they eventually progress to other kingdoms?<o:p></o:p></i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“There are those who say that there is progress from one kingdom to another in the eternal world or that lower kingdoms eventually progress to where higher kingdoms once were.<span style=""> </span>This is worse than false.<span style=""> </span>It is an evil and pernicious doctrine.<span style=""> </span>There is neither progress from one kingdom to another, nor does a lower kingdom ever get where a higher kingdom once was.<span style=""> </span>Whatever eternal progression there is, it is within a sphere.” (Elder Bruce R. McConkie, <i style="">Seven Deadly Heresies</i>, BYU, 1980. (Emphasis added))<o:p> </o:p></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“After a person has been assigned to his place in the kingdom, either in the Telestial, the terrestrial, or the celestial or to his exaltation, he will never advance from his assigned glory to another glory.<span style=""> </span>That is eternal!” (Elder Spencer W. Kimball, <i style="">The Miracle of Forgiveness</i>, p. 243-244; also in Melchizedek Priesthood Manual, 1989, p. 167. (Emphasis added))<br /><o:p></o:p></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“There are some people who have supposed that if we are quickened Telestial bodies that eventually, throughout the ages of eternity, we will continue to progress until we will find our place in the celestial kingdom, but the scriptures and revelations of God have said that those who are quickened Telestial bodies cannot come where God and Christ dwell, worlds without end.” (President George Albert Smith, <i style="">Conference Report</i>, Oct. 1945, p. 172; also <i style="">Improvement Era</i>, Nov. 1945, p. 720; also Melchizedek Priesthood Manual, 1979-80, p. 145.)</p> <p class="MsoNormal" style="margin-bottom: 0.0001pt; line-height: normal;"><o:p></o:p><span style=""> </span>“The scriptures say there is no progression from one kingdom to another. This really should settle the matter. This is the whole tenor and meaning of Section 76. The statements in Section 88 about coming forth with different kinds of bodies in the resurrection are in the same subject. The statement in Section 132 that ministering servants will remain such and not have exaltation to all eternity is the same teaching. It is difficult to see how the Lord could have been more express in his language than he was in this passage in Section 132 or related passages in Section 76 that say where God and Christ are certain people cannot come worlds without end.” (Elder Bruce R. McConkie letter to Vida Lind, March 14, 1973, in my possession.)</p>mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com0tag:blogger.com,1999:blog-16633674.post-80549906645818678852008-04-27T16:19:00.008-07:002008-12-07T23:19:00.257-07:00The Resurrection<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-S3nHSZAu2keY4oJu_HctCO1yzZdeVGfh5bPIiULq8nJM_-nHLaD7aW4bMfu3P40vxsQPIwiilJ8LBkQoL5scmbEKjuJOgtyA8QlYZ4kmae-IggcDTkxyLnOR1aJzDopJ2fim/s1600-h/Resurrection+Chart.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 320px; height: 183px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-S3nHSZAu2keY4oJu_HctCO1yzZdeVGfh5bPIiULq8nJM_-nHLaD7aW4bMfu3P40vxsQPIwiilJ8LBkQoL5scmbEKjuJOgtyA8QlYZ4kmae-IggcDTkxyLnOR1aJzDopJ2fim/s320/Resurrection+Chart.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5277299842388741138" /></a><br />The Prophet Joseph Smith said, “The doctrines of the Resurrection of the Dead, and the Eternal Judgment are necessary to preach among the first principles of the Gospel of Jesus Christ.” (<i>Teachings of the Prophet Joseph Smith</i>, 149.)<span style=""> </span>It would seem that one’s understanding of the principles of the gospel would be incomplete if the teaching of the resurrection were not included.<br />What is the order of resurrection? I got this idea from a colleague on campus (at BYU) who teaches religion.<br /><br /><br /><br /><br /><p class="MsoNoSpacing"></p>One of the qualifications in the New Testament to become an apostle is to be a witness of the ministry of Christ, culminating in His resurrection. See Acts 1:20-22 for more, along with<span style="color:black;"> Acts 2:32, 3:15, 4:1-2, 33, 5:30-32. You can also read the accounts of modern day apostles such as Orson F. Whitney and David B. Haight.<br /><br /><br /></span> <p class="MsoNoSpacing"><span style="color:black;">Alma indicates that a knowledge of the resurrection is one of the mysteries of God, knowable only by revelation (Alma 12:8-12; 40:3).<o:p></o:p></span></p> <p class="MsoNoSpacing"><span style="color:black;"><o:p> </o:p></span></p> <p class="MsoNoSpacing"><i style=""><span style=""><span style="font-weight: bold;">Resurrection: An ordinance</span><o:p></o:p></span></i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“We have not, neither can we receive here the ordinance and keys of resurrection. The keys will be given to those who have received their bodies again. They will be ordained to go forth and resurrected the saints, just as we receive the ordinance of baptism then receive the keys of authority to baptize others.” (Spencer W. Kimball<i style="">, Conference Report</i>, April 1977, p. 69.)</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;"><o:p> </o:p></p> <p style="font-weight: bold;" class="MsoNoSpacing"><i style="">Who resurrects us?</i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">It appears to be patriarchal. </p> <p class="MsoNoSpacing"><o:p> </o:p></p> <p style="font-weight: bold;" class="MsoNoSpacing"><i style="">Who resurrected Christ? Or what do we know about ordinances?</i></p> <p class="MsoNoSpacing"><span style=""> </span> Take a look at the Topical Guide under “raise.” It appears that God himself resurrected the Lord. This would make sense if, in order to perform an ordinance one must have already received that ordinance.<br /></p> <p class="MsoNoSpacing"><i style=""><o:p> </o:p></i></p> <p class="MsoNoSpacing"><i style=""><span style="font-weight: bold;">President Kimball will resurrect his wife:</span><o:p></o:p></i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“Your wife is your counterpart, and together you use the God-given powers that are given to you, not by playing with them but by using them to create this great person that is born of yourselves. Now you become the servant of the Lord, with his power. What you have now is a miniature power. I mean there is no one in this room, perhaps, who is enjoying his power to its great limit.... You have the power over the elements. You will have many other powers that you have never thought or dreamed of yet. You will have the power of the resurrection some day. Did you realize that? </p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“Today you or I could not stand here and call to life a dead person, but the day will come when I can take my wife by the hand and raise her out of the grave in the resurrection. The day will come when you can bring each of your family who has preceded you in death back into a resurrected being to live forever.” (Spencer W. Kimball, <i style="">Manchester England Area Conference</i>, 21 June 1976, p. 34.)</p> <p class="MsoNoSpacing"><o:p> </o:p></p> <p class="MsoNoSpacing"><i style=""><span style="font-weight: bold;">An idea of the ordinance?</span><o:p></o:p></i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“I would esteem it one of the greatest blessings, if I am to be afflicted in this world, to have my lot cast where I can find brothers and friends all around me. But this is not the thing I referred to: it is to have the privilege of having our dead buried on the land where God has appointed to gather His Saints together, and where there will be none but Saints, where they may have the privilege of laying their bodies where the Son of Man will make His appearance, and where they may hear the sound of the trump that shall call them forth to behold Him, that in the morn of the resurrection they may come forth in a body, and come up out of their graves and strike hands immediately in eternal glory and felicity, rather than be scattered thousands of miles apart. There is something good and sacred to me in this thing. The place where a man is buried is sacred to me…. <span style=""> </span></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">I will tell you what I want. If tomorrow I shall be called to lie in yonder tomb, in the morning of the resurrection let me strike hands with my father, and cry, ‘My father,’ and he will say, ‘My son, my son,’ as soon as the rock rends and before we come out of our graves…. </p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">Would you think it strange if I relate what I have seen in vision in relation to this interesting theme? Those who have died in Jesus Christ may expect to enter into all that fruition of joy when they come forth, which they possessed or anticipated here. So plain was the vision, that I actually saw men, before they had ascended from the tomb, as though they were getting up slowly. They took each other by the hand and said to each other, ‘My father, my son, my mother, my daughter, my brother, my sister.’ And when the voice calls for the dead to arise, suppose I am laid by the side of my father, what would be the first joy of my heart? To meet my father, my mother, my brother, my sister; and when they are by my side, I embrace them and they me. It is my meditation all the day, and more than my meat and drink, to know how I shall make the Saints of God comprehend the visions that roll like an overflowing surge before my mind.” (<i style="">Teachings of the Prophet Joseph Smith</i>, 294-6.)<i style=""><o:p></o:p></i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;"><o:p> </o:p></p> <p class="MsoNoSpacing"><i style=""><span style="font-weight: bold;">We initially come forth from the grave with the same body as it was laid down</span><o:p></o:p></i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“As concerning the resurrection, I will surely say that all men will come from the grave as they lie down. Whether old or young; there will not be “added unto their stature one cubit,” neither taken from it; all will be raised by the power of God, having spirit in their bodies, and not blood. Children will be enthroned in the presence of God and the Lamb with bodies of the same stature that they had on earth…” (Joseph Smith, <i style="">History of the Church</i> 4:555-556.)</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;"><o:p> </o:p></p> <p class="MsoNoSpacing"><i style=""><span style="font-weight: bold;">Children are resurrected as children</span><o:p></o:p></i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“Of course, children who die do not grow in the grave. They will come forth with their bodies as they were laid down, and then they will grow to the full stature of manhood or womanhood after the resurrection, but all will have their bodies fully restored.” (Joseph Fielding Smith, <i style="">Doctrines of Salvation</i>, Vol. 2, p. 293.)</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;"><o:p> </o:p></p> <p class="MsoNoSpacing"><i style=""><span style="font-weight: bold;">We are raised up as we were laid down and then restored to perfection</span><o:p></o:p></i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“In speaking about the resurrection at the funeral of Sister Rachel Grant, President Joseph F. Smith said that the same person, the same form and likeness, will come forth ‘Even to the wounds in the flesh. Not that a person will always be marred by scars, wounds, deformities, defects or infirmities, for these will be removed in their course, in their proper time, according to the merciful providence of God.’” (Joseph F. Smith, <i style="">Gospel Doctrine</i>, 4<sup>th</sup> Ed., p. 30.)</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;"><span style=""><o:p> </o:p></span></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;"><span style="">“…</span>in the <a name="LPHit5"></a>resurrection of the dead the child that was buried in its infancy will come up in the form of the child that it was when it was laid down; then it will begin to develop.” (Joseph F. Smith, Gospel Doctrine, p. 24)</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;"><o:p> </o:p></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“Joseph Smith declared that the mother who laid down her little child, being deprived of the privilege, the joy, and the satisfaction of bringing it up to manhood or womanhood in this world, would, after the resurrection, have all the joy, satisfaction and pleasure, and even more than it would have been possible to have had in mortality, in seeing her <a name="LPHit3"></a>child grow to the full measure of the stature of its spirit.” (Joseph F. Smith, Gospel Doctrine, p. 453.)<span style=""><o:p></o:p></span></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;"><o:p> </o:p></p> <p class="MsoNoSpacing"><i style=""><span style="font-weight: bold;">Elder Joseph Fielding Smith explained that being restored to perfection happens almost instantly</span><o:p></o:p></i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“President Smith was in full accord with Amulek and Alma. He taught that the body will be restored as stated in <st1:city st="on">Alma</st1:city> 11:42-45 and <st1:place st="on"><st1:city st="on">Alma</st1:city></st1:place> 40:22-23. <span style=""> </span>While he expressed the thought that the body will come forth as it was laid down, he also expresses the thought that it will take time to adjust the body form the condition of imperfections. This, of course, is reasonable, but at the same time the length of time to make these adjustments will not cover any appreciable extent of time. </p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">President Smith never intended to convey the thought that it would require weeks or months of time in order for the defects to be removed. These changes will come naturally, of course, but almost instantly. We cannot look upon it in any other way.” (Joseph Fielding Smith, <i style="">Doctrines of Salvation</i>, Vol. 2, p. 294. (Emphasis added))</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;"><o:p> </o:p></p> <p class="MsoNoSpacing"><i style=""><span style=""><span style="font-weight: bold;">We will be resurrected with different types of bodies—depending on what we’ve done in this life</span><o:p></o:p></span></i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“In a real though figurative sense, the <i style="">book of life</i> is the record of the acts of men as such record is written in their own bodies. It is the record engraven on the very bones, sinews, and flesh of the mortal body. That is, every thought, word, and deed has an affect on the human body; all these leave their marks, marks which can be read by Him who is Eternal as easily as the words in a book can be read.” (Bruce R. McConkie<i style="">, Mormon Doctrine</i>, p. 97.)</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;"><o:p> </o:p></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“By obedience to celestial law, man gains <i style="">celestial bodies</i>, bodies which are sanctified by the Spirit… Their renewed bodies are just as different from bodies still in their carnal state as the bodies of the various animals, fowls, and fishes differ from each. (I Cor. 15:39-42).” (Bruce R. McConkie<i style="">, Mormon Doctrine</i>, p. 115.)</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;"><o:p> </o:p></p> <p class="MsoNoSpacing"><i style=""><span style=""><span style="font-weight: bold;">The regeneration of the body in this life prefigures (symbolizes) resurrection</span><o:p></o:p></span></i></p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">“Consider the fact that broken bones men and become strong once again. . . Lacerations in the skin heal themselves. A leak in the circulation system will seal itself, but circulatory systems outside the body do not have this power. . . The concept of self-renewal is remarkable. Each cell in the body is created and then regenerated from elements of the earth according to the recipe or formula contained within genes unique to us. . . To my thinking, this process of self-renewal prefigures the process of resurrection.” (Russell M. Nelson, “The Magnificence of Man,” BYU Devotional, <st1:date month="3" day="29" year="1987" tabindex="0" style="background-position: left bottom; background-image: url(res://ietag.dll/#34/#1001); background-repeat: repeat-x;" st="on">29 March 1987</st1:date>, p. 4.)</p> <p class="MsoNoSpacing"><o:p> </o:p></p> <p class="MsoNoSpacing"><i style=""><span style="font-weight: bold;">Are animals resurrected?</span><b style=""><o:p></o:p></b></i></p> <p class="MsoNoSpacing"><b style=""><span style=""> </span></b>Absolutely! Joseph Smith taught the following1 in relation to what John the Beloved saw in his Revelation:</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">I suppose John saw beings there of a thousand forms, that had been saved from ten thousand times ten thousand earths like this,—strange beasts of which we have no conception: all might be seen in heaven. The grand secret was to show John what there was in heaven. John learned that God glorified Himself by saving all that His hands had made, whether beasts, fowls, fishes or men; and He will glorify Himself with them.</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">Says one, “I cannot believe in the salvation of beasts.” Any man who would tell you that this could not be, would tell you that the revelations are not true. John heard the words of the beasts giving glory to God, and understood them. God who made the beasts could understand every language spoken by them. The four beasts were four of the most noble animals that had filled the measure of their creation, and had been saved from other worlds, because they were perfect: they were like angels in their sphere. We are not told where they came from, and I do not know; but they were seen and heard by John praising and glorifying God.</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">The popular religionists of the day tell us, forsooth, that the beasts spoken of in the Revelation represent kingdoms. Very well, on the same principle we can say that the twenty-four elders spoken of represent beasts; for they are all spoken of at the same time, and are represented as all uniting in the same acts of praise and devotion.</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">This learned interpretation is all as flat as a pancake! “What do you use such vulgar expressions for, being a prophet?” Because the old women understand it—they make pancakes. Deacon Homespun said the earth was flat as a pancake, and ridiculed the science which proved to the contrary. The whole argument is flat, and I don't know of anything better to represent it. The world is full of technicalities and misrepresentation, which I calculate to overthrow, and speak of things as they actually exist.</p> <p class="MsoNoSpacing" style="text-indent: 0.5in;">Again, there is no revelation to prove that things do not exist in heaven as I have set forth, nor yet to show that the beasts meant anything but beasts; and we never can comprehend the things of God and of heaven, but by revelation. We may spiritualize and express opinions to all eternity; but that is no authority. (<i style="">Teachings of the Prophet Joseph Smith</i>, 291-292.)</p>mbchttp://www.blogger.com/profile/10800164325158752036noreply@blogger.com1