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The Articles of Faith of The Church of Jesus Christ of Latter-day Saints
1. We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.
2. We believe that men will be punished for their own sins, and not for Adam's transgression.
3. We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.
4. We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.
5. We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.
6. We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth.
7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.
8. We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.
9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.
10. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.
11. We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.
12. We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.
13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.
Joseph Smith
Please read "www.7cmm.org" of "www.mormonchrist.com" for more complete information.
Posted at 09:44 AM in Religion | Permalink | Comments (0) | TrackBack (0)
Book of Mormon Inspection
For my part, I am glad the book will be with us "as long as the earth shall stand." I need and want additional time. For me, towers, courtyards, and wings await inspection. -Neal A. Maxwell
Wednesday, April 25, 2007 Alma 7 Joy after Affliction and Sorrow Alma shares with the people in Gideon how his joy for the people in Zarahemla came after "wading through much affliction and sorrow." (Alma 7:5) Alma did not simply preach to the people of Zarahemla. He prayed and fasted many days before he taught them. I'm sure he spend many days with them and among them and helping them. I'm sure he saw all the wickedness in which they were laboring. Alma worked hard to help them correct themselves. This work dragged him through much affliction and sorrow. There will be times when we will have to work with people in our home and visiting teaching. It will take time and lots of patience, but our joy will be full when those whom we teach finally repent. The Hope of Christ Alma 7:7 says, "For behold, I say unto you there be many things to come; and behold, there is one thing which is of more importance than they all - for behold, the time is not far distant that the Redeemer liveth and cometh among his people." At this time in the Nephite history, the people did not know that many, many wars and tribulations would come to them before Christ would visit them. They would have to endure a lot of suffering and dark times before Christ would come. I don't know if this is what Alma meant, but he seems to say that of all the things to come, that they should remember that Christ indeed would come. His coming was the most important future event and that they should remember it when the dark times come. Christ will come again to the earth. But just as the Nephites and Lamanites had to pass through much darkness, so too will we pass through much darkness before the Christ comes again. But we must remember that he will come and that we ought to always have hope in Him no matter how dark it will become. Christ's Sufferings While on this earth in his mortal life, Christ suffered many things. He suffered pain and afflictions and temptations of every kind. He suffered sickness and death. He suffered every pain and suffering (both physical and emotional) that every human has ever experienced … only Christ suffered it in a much greater magnitude. He suffered all these things "that his bowels may be filled with mercy according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities." (Alma 7:12) Why is it important to know that Christ suffered for your sins and that Christ has suffered every pain and hurt you have felt? There is something about us humans that when we know someone else has suffered as we have … that we were and are not alone in our suffering, our own suffering is alleviated. Also, to know that Christ has suffered everything we have suffered helps us have a greater love and appreciation for Him. I have been sick many times in my life. But perhaps the one sickness that stands out foremost in my mind was the time I contracted a form of chicken pox while serving in Guatemala. I could not lay down and rest during this time because of the many duties I had to perform. One particular day required that my companion and I visit a remote area in order for me to perform a few baptismal interviews. The ride we took to get to this area was full and so I had to hang on to the side of a truck for about an hour. When we arrived, I had to hike for an hour, perform the interview and then hike back … all in the cold rain. We stayed the night in the area with the other missionaries. I remember crawling into bed and passing out … the pain in my head was unbearable. Eventually the fever broke and I was able to see a doctor who gave me medication. But the suffering I endured that week was the greatest I've endured in my life. After that week-long experience, I gained significant appreciation and love for the Savior. My mind cannot fathom the smallest portion of what the Savior had to endure in his life, let alone in Gethsemane. Attributes of a True Disciple Alma 7:23-24 is a doctrinally dense passage. Humility/meekness - Elder Maxwell greatly expanded on the definition of humility and meekness. "The meek are filled with awe and wonder with regard to God and His purposes in the universe. At the same time, the meek are not awestruck by the many frustrations of life; they are more easily mobilized for eternal causes and less easily immobilized by the disappointments of the day. "Because they make fewer demands of life, the meek are less easily disappointed. They are less concerned with their entitlements than with their assignments. "When we are truly meek, we are not concerned with being pushed around, but are grateful to be pushed along. When we are truly meek, we do not engage in shoulder-shrugging acceptance but in shoulder-squaring, in order that we might better bear the burdens of life and of our fellow beings. "Meekness can also help us in coping with the injustices of life—of which there are quite a few. By the way, will not these experiences with mortal injustices generate within us even more adoration of the perfect justice of God—another of His attributes? "Besides, there can be dignity even in silence, as was the case when Jesus meekly stood, unjustly accused, before Pilate. Silence can be an expression of strength. Holding back can be the sign of great personal discipline, especially when everyone else is letting go. "Furthermore, not only are the meek less easily offended, but they are less likely to give offense to others. In contrast, there are some in life who seem, perpetually, to be waiting to be offended. Their pride covers them like boils which will inevitably be bumped. "Meekness also cultivates in us a generosity in viewing the mistakes and imperfections of others: “Condemn me not because of mine imperfection, neither my father, because of his imperfection, … but rather give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been.” (Morm. 9:31.) "And for those of us who are too concerned about status or being last in line or losing our place, we need to reread those words about how the “last shall be first” and the “first shall be last.” (Matt. 19:30.) Assertiveness is not automatically bad, of course, but if we fully understand the motives which underlie some of our acts of assertion, we would be embarrassed. Frankly, when others perceive such motivations, they are sometimes embarrassed for us. "Granted, the meek go on fewer ego trips, but they have far greater adventures. Ego trips, those “travel now and pay later” indulgences, are always detours. The straight and narrow path is, after all, the only path which takes us to new and breathtaking places. "Meekness means less concern over being taken for granted, and more concern over being taken by the hand. Less concern over revising our own plans for us and more concern about adopting His plans for us is another sure sign of meekness. "You and I sing that Church hymn with the words “More used would I be.” One condition which keeps us from being “more used” is our lack of meekness. Sometimes, too, brothers and sisters, in our prayers we ask for the Lord to take the lead of our minds and hearts, but, as soon as we say “amen,” we go unmeekly in our predetermined directions. "Meekness does not mean tentativeness. But thoughtfulness. Meekness makes room for others: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.” (Philip. 2:3.) "There are, brothers and sisters, ever so many human situations in which the only additional time and recognition and space to be made available must come from the meek who will yield—in order to make time and recognition and space available for others. There could be no magnanimity without humility. Meekness is not display humility; it is the real thing. True meekness is never proud of itself, never conscious of itself. "Among the meek there is usually more listening and less talking. It was said of one able but comparatively meek nineteenth-century British Cabinet minister serving in Parliament: “If it was his duty to speak, he spoke, but he did not want to speak when it was not his duty—silence was no pain and oratory no pleasure to him.” (Forrest Morgan, ed., The Works of Walter Bagehot, Hartford, Conn: Traveler’s Insurance, 1889, 2:257.) "The meek think of more clever things to say than are said. And it’s just as well, for there is so much more cleverness in the world than wisdom, so much more sarcasm than idealism." (Neal A. Maxwell, “Meekness—A Dimension of True Discipleship,” Ensign, Mar 1983, 70) Submissive - To be submissive means that we are to submit our wills to God. The ultimate example of submissiveness is when Christ submitted to the Father in the Garden of Gethsemane. Elder Maxwell eloquently explained how Christ willfully submitted to the Father. "When the unimaginable burden began to weigh upon Christ, it confirmed His long-held and intellectually clear understanding as to what He must now do. His working through began, and Jesus declared: “Now is my soul troubled; and what shall I say? Father, save me from this hour.” Then, whether in spiritual soliloquy or by way of instruction to those about Him, He observed, “But for this cause came I unto this hour.” (John 12:27.) "Later, in Gethsemane, the suffering Jesus began to be “sore amazed” (Mark 14:33), or, in the Greek, “awestruck” and “astonished.” "Imagine, Jehovah, the Creator of this and other worlds, “astonished”! Jesus knew cognitively what He must do, but not experientially. He had never personally known the exquisite and exacting process of an atonement before. Thus, when the agony came in its fulness, it was so much, much worse than even He with his unique intellect had ever imagined! No wonder an angel appeared to strengthen him! (See Luke 22:43.) "The cumulative weight of all mortal sins—past, present, and future—pressed upon that perfect, sinless, and sensitive Soul! All our infirmities and sicknesses were somehow, too, a part of the awful arithmetic of the Atonement. (See Alma 7:11–12; Isa. 53:3–5; Matt. 8:17.) The anguished Jesus not only pled with the Father that the hour and cup might pass from Him, but with this relevant citation. “And he said, Abba, Father, all things are possible unto thee; take away this cup from me.” (Mark 14:35–36.) "Had not Jesus, as Jehovah, said to Abraham, “Is any thing too hard for the Lord?” (Gen. 18:14.) Had not His angel told a perplexed Mary, “For with God nothing shall be impossible”? (Luke 1:37; see also Matt. 19:28; Mark 10:27; Luke 18:27.) "Jesus’ request was not theater! "In this extremity, did He, perchance, hope for a rescuing ram in the thicket? I do not know. His suffering—as it were, enormity multiplied by infinity—evoked His later soul-cry on the cross, and it was a cry of forsakenness. (See Matt. 27:46.) "Even so, Jesus maintained this sublime submissiveness, as He had in Gethsemane: “Nevertheless not as I will, but as thou wilt.” (Matt. 26:39)." (Neal A. Maxwell, “‘Willing to Submit’,” Ensign, May 1985, 70) Gentle - The dictionary.com website has several words defining gentle: kindly, amiable, not severe, rough or violent; mild, moderate, soft, low, tame, calm, pacify, soothe, polite, refined. So much of the world today is not gentle. When I think of examples of gentleness in the scriptures, I think of Christ clearing the temple. In Jesus the Christ, Talmage states, "With tender regard for the imprisoned and helpless birds He refrained from assaulting their cages; but to their owners He said: "Take these things hence"; and to all the greedy traders He thundered forth a command that made them quail: "Make not my Father's house an house of merchandise." Easy to be entreated - Honestly, I've never stopped and "inspected" what the phrase "easy to be entreated" means. I looked up the definition of entreat and it means "to ask earnestly or beseech." Therefore, "easy to be entreated" means that you are approachable and willing to give to the petitioner. If a beggar were to entreat you, you would give to him easily and not rationalize the his circumstances. Are we easily entreated when the Spirit prompts us to do something … to serve someone … to say something? Full of patience and long-suffering - I may have patience some of the time, but long-suffering I do not have. Having patience is having the ability to see outside of the moment … seeing things in the grand scheme of things. So when my MTC companion was always late, I learned to hold my tongue and wait patiently. His tardiness is very insignificant compared to the eternities. When my two-year old smeared Vaseline all over his body and our new carpet, I had to remember that this little event was nothing and even laughable when looked back upon. Long-suffering means having patience with my two-year old who repeatedly smears soap all over himself and bathroom not once, not twice, but several times a month. To me, patience is more local and short-term while long-suffering means we are able to patiently endure long-term suffering, trials and nuisances. Long-suffering means we are willing to submit to our Father's time-table, not our own. An anchor is long-suffering. No matter what the waves and currents do, the anchor will steadfastly keep the ship in place until it is time to leave. Temperate in all things - being temperate in all things means doing everything in wisdom and order. It means we do not devote all our time to our work or our school or to the church or our family. It means we have balance in life … that we obey the spirit of the law. Diligent in keeping the commandments - daily, persistent obedience to the commandments will get us to heaven. As Hebrews 12:1 says, "let us run with patience the race that is set before us." Sprinting out of the gates and then failing later on will not let us finish the race. We cannot brush our teeth 14 times Monday morning and then expect them to be clean Sunday night. We must steadily run the race and brush our teeth daily. Asking and giving thanks - In our daily prayers, we must always give thanks for what our Father has given us and we must not hold back in our asking of blessings. Faith, Hope, Charity - these are the three pillars of Christianity. Posted by dp at 2:17 PM | Permalink | Comments (0) Monday, April 23, 2007 Alma 5 There is so much in this chapter. This is one of those passages in the scriptures that you really have to read carefully and not let the length of it distract you lest you begin to glaze over the valuable gems found therein. We ought to read Alma 5 regularly and while we are alone … where we have quite and plenty of time to ponder the many, many questions Alma poses. Spiritual Timeline The first half of this chapter seems to be divided into segments of time with each segment having a recommendation. The Past - Remember Alma begins his address to the members of the church by reminding them of the captivity and deliverance of their fathers from the hands of King Noah and from sin. Then he asks them three questions regarding remembering. "Have you sufficiently retained in remembrance the captivity of your fathers?" "Have you sufficiently retained in remembrance his mercy and longsuffering towards them?" "Have ye sufficiently retained in remembrance that he has delivered their souls from hell?" Their fathers were in physical and spiritual captivity and no one but the Lord could deliver them (from King Noah and the Lamanites and from Hell). How often do we stop and remember what the Lord has done for us? We should count our blessings often. As we remember the things the Lord has done for us, our gratitude will increase and we will desire to serve the Lord more. The most important thing the Lord has blessed us with and that we ought to always remember is our change in heart … our personal testimony. The Now - A Time to Act This life is so short and we only have a limited window to prove ourselves on this earth. Among the many things we must do in this life, we must repent and turn to God. Just as Alma's father and those who followed him had their hearts changed, so too we must "believe in the words" of the prophets and have that "mighty change wrought in [our] heart[s]." (Alma 5:12) We must humble ourselves and put our trust in God and then we will be spiritually born of God and have "his image in our countenances" (Alma 5:14) and we will "sing redeeming love." (Alma 5:9) The mighty change of heart that Alma refers to is not simply a reformation of our actions. It is a fundamental change in our way of thinking and therefore in our way of acting. The world would reform a man from the outside in, while the gospel would reform a man from the inside out. After reading this chapter, I listened to a talk by Elder Maxwell while driving home from work. Towards the end of this talk he said, "Yes, there are real costs associated with meekness. A significant down payment must be made. But it can come from our sufficient supply of pride. We must also be willing to endure the subsequent erosion of unbecoming ego. Furthermore, our hearts will be broken in order that they might be rebuilt. As Ezekiel said, one’s task is to “make you a new heart and a new spirit.” (Ezek. 18:31.) There is no way that such dismantling, such erosion, such rebuilding can occur without real cost in pain, pride, adjustments, and even some dismay. Yet since we cannot be “acceptable before God save [we are] meek and lowly in heart” (Moro. 7:44), the reality of that awesome requirement must be heeded! Better to save one’s soul than to save one’s face." (Neal A. Maxwell, “Meekness—A Dimension of True Discipleship,” Ensign, Mar 1983, 70) Ezekiel 36:26 further states, "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." There are also those who are born and grow up faithfully in the church who may have kept the commandments out of respect and duty. But eventually these hearts will have to fundamentally change too. They will eventually realize how much the Lord has done for them and they will love Him and cease to obey out of duty and will begin to obey out of love for God. And as we love God (the first great commandment), we will strive to be like him. And as we strive to be like him, we will have his image engraven upon our countenances and we will feel to sing the song of redeeming love. I don't know if there is a particular hymn that signifies the song of redeeming love, but one hymn stands out in my mind as a song of redeeming love. I Stand All Amazed was a hymn we sung often in the Missionary Training Center and on my mission. I used to not appreciate that song as a young man, but as a missionary, I grew to love that song and I felt that the words in that hymn appropriately described how I felt about the Savior. I still remember one Sunday in my post-missionary days during sacrament meeting singing this moving hymn. I stand all amazed at the love Jesus offers me, Confused at the grace that so fully he proffers me. I tremble to know that for me he was crucified, That for me, a sinner, he suffered, he bled and died. Oh, it is wonderful that he should care for me Enough to die for me! Oh, it is wonderful, wonderful to me! I marvel that he would descend from his throne divine To rescue a soul so rebellious and proud as mine, That he should extend his great love unto such as I, Sufficient to own, to redeem, and to justify. Oh, it is wonderful that he should care for me Enough to die for me! Oh, it is wonderful, wonderful to me! My heart felt weak and I was truly grateful for what the Lord has done for my rebellious and proud soul. Why would he do it for me? Does he really love me? And then the last verse brought me to tears and I could only read along as I wept. I think of his hands pierced and bleeding to pay the debt! Such mercy, such love and devotion can I forget? No, no, I will praise and adore at the mercy seat, Until at the glorified throne I kneel at his feet. Oh, it is wonderful that he should care for me Enough to die for me! Oh, it is wonderful, wonderful to me! I am still moved to tears whenever I think of that sacred hymn. The Future - Are We Prepared? The third part of the spiritual timeline is that of the future. All that the gospel strives to do is prepare us for that great judgment day when we meet God and represent our actions in this life. Some of us will be prepared and we will be welcomed into heaven. (Alma 5:16) Others of us will think we can lie to God and say that we were good, but indeed we were not. (Alma 5:17) Still others of us will be harrowed up in our sins and we will have "a perfect remembrance of all [our] wickedness." (Alma 5:18) Regardless of our current situation in life, we would benefit from "looking forward" to that day. As we "imagine to [our]selves" what that day will be like, then perhaps our actions will change to the better. There is nothing quite worse than the feeling of being unprepared on an exam day. In my first semester back from a mission, I enrolled in a calculus class. I had never take calculus before and thought that I'd do well enough. I soon found myself struggling with the homework and quizzes. I knew I would not do well in the final and I was woefully under prepared. I entered the testing center knowing full well that this would be the worst exam I would ever take. It was a depressing feeling and I shutter to think back to that day. I exited the testing center with a final exam score of 13%. Thankfully I was able to take the course over again two semesters later and performed much, much better because I was prepared. Garments Washed White with the Blood of Christ I've always thought the idea of our garments being washed white with the blood of Christ was an interesting phrase and idea. How can something be white which is drenched in blood? I don't know if my reasoning is doctrinally sound, but the way I view this phrase is that the only blood we should have on our garments is the blood of Christ. Metaphorically speaking, his blood washes out all other blood and stains (if we repent and become His disciple). Much like a modern-day stain remover that you purchase at the store which removes stains, Christ blood removes stains from our souls. Taking that analogy a step further … my son wears a white shirt to church every week. Just a couple of weeks ago, he got a bloody nose during sacrament meeting and blood dripped all over his shirt. Interestingly enough, it was the same Sunday I gave my talk which was the same Sunday the High Counselor gave his talk on repentance in which he used this same metaphor, even bringing a bottle of stain remover as an object lesson. My wife got his nose to stop bleeding, but the blood on his shirt remained and dried for the rest of the day. When we arrived home, I took his shirt and applied stain remover to the blood spots and let it soak. Later, we washed and dried the shirt. The following Sunday, I noticed that his shirt was completely white … no mark of blood stains. Christ's blood (atonement) is the stain remover. It is available to everyone. For the atonement to be of use to us, we must apply it to our lives and then we must take the necessary steps to clean up our lives. Had we washed my son's shirt without applying stain remover, the blood stains would have remained. Just as we must apply stain remover to our clothes quickly and often in order for stains to be completely removed, so too we should apply the atonement to our lives quickly and often. We do not know when we will be called home to our Father in Heaven and therefore it is imperative that we prepare daily. (see Alma 5:27) Entering the Path to Discipleship In our daily preparations, we must strive to become true disciples of Christ. Discipleship is attained in two parts. First we must repent and cease from doing evil. Secondly, we must actively build up the kingdom of God and strive to serve others by placing our will on God's alter. The remainder of Alma 5 deals with repenting and ceasing to do those things that build up the kingdom of the devil. Alma counsels the church in Zarahemla to strip themselves of pride (Alma 5:28) and envy (Alma 5:29). He teaches them to not mock and persecute others (Alma 5:30). He also counsels them to not set their hearts on costly apparel and riches and the things of the world (Alma 5:53). Lastly he teaches them to not turn their backs to the needy and poor. In summary, he says, "come ye out from the wicked, and be ye separate, and touch not their unclean things." (Alma 5:57) This summary by Alma reminds me of a talk by Elder Larry W. Gibbons in the October 2006 General Conference. Elder Gibbons said, "In the priesthood leadership session of a regional conference, we sang the hymn “Ye Elders of Israel.” The chorus contains a line “O Babylon, O Babylon, we bid thee farewell.” Following the singing, Elder Neal A. Maxwell spoke and expressed the thought that bidding Babylon farewell is actually one of our challenges, that too many of us like to keep a summer cottage there." (Larry W. Gibbons, “Wherefore, Settle This in Your Hearts,” Ensign, Nov 2006, 102–4) We cannot keep one foot in the Church and one in Babylon. We must come out and be separate. Fasting and Prayer and Testimonies We tend to think of fasting and prayer in terms of receiving a blessing for ourselves or in behalf of another. For example we might fast and pray for the way be cleared for a temple to be built in a land or city. We might fast and pray for a loved one to be healed of a serious illness or disease. But how often do we fast and pray for our testimony? Perhaps as we fast and pray for these other things and as we receive those things we seek our testimonies are strengthened. Alma left no room for doubt. He was not simply satisfied to hang on to the coat-tails of those who preceded him. He believe them, but he wanted to know for himself that what had been previously spoken by the prophets was true. Therefore, he fasted and prayed many days and the Holy Spirit of God manifested to him the truth of those things. He gained his own testimony by the spirit of revelation. (Alma 5:44-47) There is a one-liner in my patriarchal blessing that says, "Realize that in the Last Days the saving forces will be the Priesthood and the testimony of individual members." Elder Faust reiterated this when he said, " Satan has had great success with this gullible generation. As a consequence, he and his angels have victimized literally hosts of people. There is, however, an ample shield against the power of Lucifer and his hosts. This protection lies in the spirit of discernment through the gift of the Holy Ghost. This gift comes undeviatingly by personal revelation to those who strive to obey the commandments of the Lord and to follow the counsel of the living prophets. "This personal revelation will surely come to all whose eyes are single to the glory of God, for it is promised that their bodies will be “filled with light, and there shall be no darkness” in them. All who come unto Christ by obedience to the covenants and ordinances of the gospel can thwart Satan’s efforts. The humble followers of the divine Master need not be deceived by the devil if they will be honest and true to their fellow men and women, go to the house of the Lord, receive the sacrament worthily, observe the Sabbath day, pay their tithes and offerings, offer contrite prayers, engage in the Lord’s work, and follow those who preside over them. "There are forces that will save us from the ever-increasing lying, disorder, violence, chaos, destruction, misery, and deceit that are upon the earth. Those saving forces are the everlasting principles, covenants, and ordinances of the eternal gospel of the Lord Jesus Christ. These same principles, covenants, and ordinances are coupled with the rights and powers of the priesthood of Almighty God. We of this Church are the possessors and custodians of these commanding powers that can and do roll back much of the power of Satan on the earth. We believe that we hold these mighty forces in trust for all who have died, for all who are now living, and for the yet unborn." (James E. Faust, “The Forces That Will Save Us,” Ensign, Jan 2007, 4–9) Lastly, we learn in Alma 6 that "the children of God were commanded that they should gather themselves together oft, and join in fasting and mighty prayer in behalf of the welfare of the souls of those who knew not God." (Alma 6:6) Posted by dp at 1:47 PM | Permalink | Comments (0) Wednesday, April 18, 2007 Alma 4 The Consequences of Perceived and Real Godly Punishment Alma 4:3 talks about how the people thought that all the afflictions they had gone through were because the judgments of God were upon them. They felt that their afflictions came upon them because of their wickedness. They reasoned that if they were bad, bad things happened to them. They consequently reasoned that if they did good things, good things would happen to them. Weather their afflictions were caused by God or not, they “awakened [them] to a remembrance of their duty.” How do I apply this to my life? I apply it the same way. Sometimes I go through hard times. Those hard times may or may not have come on account of my sinfulness, but for whatever reason they came, the effect was still the same … those hard times humbled me and spurred me to be stricter in keeping the commandments. Attributes to Avoid and Purge from Our Lives Alma 4 describes many sins of which the Nephites are guilty. Pride is an oft mentioned topic in the Book of Mormon. It is the subject of the talk President Benson delivered in the April 1989 General Conference. President Benson defines pride in his talk. "Most of us think of pride as self-centeredness, conceit, boastfulness, arrogance, or haughtiness. All of these are elements of the sin, but the heart, or core, is still missing. "The central feature of pride is enmity—enmity toward God and enmity toward our fellowmen. Enmity means “hatred toward, hostility to, or a state of opposition.” It is the power by which Satan wishes to reign over us. "Pride is essentially competitive in nature. We pit our will against God’s. When we direct our pride toward God, it is in the spirit of “my will and not thine be done.” As Paul said, they “seek their own, not the things which are Jesus Christ’s.” (Philip. 2:21.)" (Ezra Taft Benson, “Beware of Pride,” Ensign, May 1989, 4) Pride is manifested in many ways. Alma 4:9 lists several. According to dictionary.com, the following terms are defined. Scorn - open or unqualified contempt; disdain. A derisive or contemptuous action or speech Envy - a feeling of discontent or covetousness with regard to another's advantages, success, possessions, etc. Strife - vigorous or bitter conflict, discord, or antagonism Malice - desire to inflict injury, harm, or suffering on another, either because of a hostile impulse or out of a deep-seated meanness These are all attributes of the natural man. Sadly, the pride of the church was so deep that it exceeded the pride of those who did not belong to the church … perhaps exceeding that of the Nehors whose main doctrine was founded on pride (see Alma 1:3-4). The church's pride became a stumbling-block to those who did not belong to the church (Alma 4:10). Willful Submission to God We combat pride by submitting our will to the Father. Alma 4:13-14 describes how the true saints in Alma's day submitted their will to God. They abased themselves … they did not think they were more important or better than others. They succored those who stood in need of succor. They gave their substance and food to the needy. In sum, they suffered all manner of afflictions for Christ's sake. A true disciple of Christ submits his will to God. Elder Maxwell has so poignantly said, "I am going to preach a hard doctrine to you now. The submission of one’s will is really the only uniquely personal thing we have to place on God’s altar. It is a hard doctrine, but it is true. The many other things we give to God, however nice that may be of us, are actually things He has already given us, and He has loaned them to us. But when we begin to submit ourselves by letting our wills be swallowed up in God’s will, then we are really giving something to Him. And that hard doctrine lies at the center of discipleship. There is a part of us that is ultimately sovereign, the mind and heart, where we really do decide which way to go and what to do. And when we submit to His will, then we’ve really given Him the one final thing He asks of us. And the other things are not very, very important. It is the only possession we have that we can give, and there is no lessening of our agency as a result. Instead, what we see is a flowering of our talents and more and more surges of joy. Submission to Him is the only form of submission that is completely safe." (Neal A. Maxwell, “Insights from My Life,” Ensign, Aug 2000, 7) (see also Neal A. Maxwell, “‘Swallowed Up in the Will of the Father’,” Ensign, Nov 1995, 22) The Gift of the Holy Ghost: the Gift of Hope Often in the Book of Mormon I find one liners that stick out and provide insight. Alma 4:15 has one of those inspiring one-liners. We know of Alma's rebelliousness as a youth … he and the sons of Mosiah sought to destroy the church. We can probably assume that Alma possessed many of the qualities of pride in those dark days. When he saw that those prideful attributes began to surface among the church members, he "began to be very sorrowful." After all the work and labor to convert and teach and build up and establish, the members were beginning to fail and this depressed Alma. And here is where Mormon's one-liner is written … "nevertheless the Spirit of the Lord did not fail him." I almost wish that period were exchanged for an exclamation point. This one-liner reminds me of the servant in the allegory of the olive tree in Jacob 5. At one point, the master of the vineyard is very discouraged and weeps and laments that all the work he has done was in vain. He asks his servant many times, "What could I have done more for my vineyard?" (Jacob 5:49) It seems that the servant has great hopes and believes the vineyard can be salvaged. He counsels the master more than once to "nourish it a little longer" and to "spare it a little longer" (Jacob 5:27, 50). The attitude of the servant did not fail the master of the vineyard; nor did the persistence of the Holy Ghost fail Alma. So too, we must remember that the Spirit will never give up on us. Indeed we will need to do our part to "come unto" the Lord, but as for the Lord … his hand is "stretched forth … all the day long." (Jacob 5:47; see also 2 Nephi 19:17, 28:32) Alma Goes to Work Alma does not sit idly and watch the people dwindle in unbelief. He gives up the judgment seat and decides to "go forth among his people, or among the people of Nephi, that he might preach the word of God unto them, to stir them up in remembrance of their duty, and that he might pull down, by the word of God, all the pride and craftiness and all the contentions." (Alma 4:19) The only way he saw to reclaim these people was by "bearing down in pure testimony against them." We too do not have to sit idly and watch those over whom we have a responsibility drift into unbelief. We can and ought to do something to help our brothers and sisters in need. Posted by dp at 2:15 PM | Permalink | Comments (0) Tuesday, April 17, 2007 Alma 3 "They had marked themselves" In Alma 3:4, Mormon talks about how the Amlicites marked their forehead with a red mark. They did this to distinguish themselves from the Nephites. This marking can be compared to us today. We take upon ourselves markings to distinguish ourselves from others. When we put a uniform or a jersey on, we demonstrate which side we are for. Taking marks upon us is a serious decision. As missionaries, we wear a white shirt, tie, a nice pair of pants and a nametag. We are showing the rest of the world who we are. In the temple, we receive our garments. We are taking marks upon ourselves by using our garments. We show God that we are on His side. Marks may not always be tangible or physical marks. Our actions are marks on us as well. If we decide to go to an R-rated movie or listen to degrading music, use a bad word or even eat or drink poisonous substances, we mark ourselves. We can mark ourselves by the way we dress, speak, eat and by how we are entertained. James counsels us to "visit the fatherless and widows in their affliction, and to keep [ourselves] unspotted from (the vices of) the world. (James 1:27) We are also taught in the Doctrine and Covenants that to keep ourselves unspotted from the world, we should "go to the house of prayer and offer up [our] sacraments" on the Lord's day … in other words, we must keep the Sabbath day holy. (D&C 59:9) Our Actions Define Us Not until fairly recently have I heard people call the Book of Mormon racist. At first, I did not know why people would call the Book of Mormon racist, but then it dawned on me. Some people believe that since God put a curse on the Lamanites because they did not believe in keeping the commandments, they think the Book of Mormon is racist. Or better said, these people think that the authors of the Book of Mormon are racists, who use the name of God to establish racism. I don’t believe this garbage. The curse was just a method to separate the people of God from the people who didn’t want to keep the commandments (see Alma 3:6). There was no commandment that stated that anyone who had a curse could not become a saint. In fact, verse 11 says that a Nephite (by definition) is anyone who did not believe in the traditions of the Lamanites, but rather believed in the records that Lehi brought out of Jerusalem and who believed the commandments and in keeping the commandments. We will later see that Ammon and his brethren converted many Lamanites and these Lamanites become strong members of the church, despite their “curse.” The common trait among all those who did not keep the commandments was that they brought it upon themselves (Alma 3:19). The Amlicites marked their selves and thus were distinguished from the Nephites. In today’s terms, people distinguish themselves from the saints of God. Some distinguishing marks are: sexually transmitted diseases, the way people dress, the language they use, the company they keep and the lifestyle they live. Just from these distinguishing traits, people separate them selves from the members of the Church. Similarly, just as Lamanites could become converted to the Gospel and have the curse lifted, so can people today repent of their evil ways and becomes sons of God. Boomerang Effect A boomerang is not only a neat word, but it is a device that when thrown, travels a distance and then returns to its point of origin. In a gospel context, it means that if you "do good" you will "receive good." If you "do bad", then you will "receive bad." Those are very simplified terms, but the idea is the same as "you sow what you reap." Alma 41:14-15 does an excellent job in summing up the Boomerang Effect in terms of the gospel. "Therefore, my son, see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again. "For that which ye do send out shall return unto you again, and be restored; therefore, the word restoration more fully condemneth the sinner, and justifieth him not at all." King Benjamin taught this same doctrine in Mosiah 2:33, 37. We also read of this idea in Alma 3:26-27 and Alma 5:41-42. Posted by dp at 11:39 AM | Permalink | Comments (0) Monday, April 16, 2007 Alma 2 The Protection of God The authors of the Book of Mormon are trying to convince us, the readers, that God really does play an active role in our lives. Not only will God guide our individual lives, but he will bless or punish an entire nation. Briefly put, God influences our lives on an individual basis and on a national level. The beginning of Alma 2 sets the stage for this important lesson. Amlici is a wicked man who not only wants to destroy the church, but he wants to rule supreme over the entire land and impose his will on all those who oppose him. The choice is put to a vote. Amilci loses and decides to fight his way to a dictatorship. A war ensues and the Nephites soon discover that they are truly outnumbered. After the Nephites slaughtered the Amlicites in the first battle, they rested and Alma sent spies to find out the designs of Amlici. The spies discovered that the Amlicites had allied themselves with the Lamanites. The Lamanites are so numerous, that they are described as the sands of the sea! (Alma 2:27) The Nephites, after fighting one battle, having lost over 6500 soldiers, have to immediately fight a host of Lamanites. But the Nephites had a more powerful piece on the board in their favor. God heard their prayers and answered them. Here begins the lesson and symmetry of the lesson. The Nephites, as a nation, prayed to God and God heard them and answered their prayers. On a smaller scale, we later read that Alma engages in sword-to-sword combat with Amlici. Alma also prays to God with all his heart and the Lord answers his prayers. Alma defeats Amlici and then Alma and his guards defeat the King of the Lamanites and his guards. Lastly, we read of the end of the battle with the Nephites sweeping the Lamanites before them and ending the bloody battle. The moral of the story of Alma 2 is that if you are faithful to God as an individual and as a nation, God will deliver you from evil. This is the message of the Book of Mormon, over and over again. Aminhu and Hermounts I've always thought all the names in the Book of Mormon are interesting and unique. Two words I've always thought were interesting are Amnihu and Hermounts … the names of two geographic locations in Alma 2. Amnihu stuck out like a sore thumb when I came across it while reading this chapter as a missionary. There are three towns in central Guatemala that sound a bit like Amnihu … Senahú, Tucurú and Tamahú. All three of them are found in the Polichic Valley in Alta Verapaz. If I remember correctly, "hu" meant paper or book. So perhaps the "hu" on the end of Senahú and Tamahú meant forest or something similar. As for Hermounts, I read that Egypt has a place named similarly (Hermonthis). Hermonthis was named after the Egyptian war god Menthu. According to the article on Wikipedia, "Menthu was an ancient god, his name meaning nomad, originally a manifestation of the scorching effect of the sun, Ra, and as such often appeared under the epithet Menthu-Ra. The destructiveness of this characteristic lead to him gaining characteristics of a warrior, and eventually becoming a war-god." Posted by dp at 12:46 PM | Permalink | Comments (0) Tuesday, April 10, 2007 Alma 1 The Gospel Warrior V1 – “having warred a good warfare, walking uprightly before God.” I remember in the October 2003 General Conference, at the very beginning President Hinckley spoke. After he spoke, he called Elder David Haight to come up and wave at the audience. Elder Haight was the oldest apostle ever to live since the Gospel was restored. As President Hinckley was commenting on this, he mentioned that Elder Haight was a great warrior in the Gospel. Elder Haight died in 2004. He truly was a warrior of the Lord … he fought for the Gospel truth all his life. I hope that I can war a good warfare all my life. I need to be steadfast in keeping the commandments and in doing good. On a related note, I was thinking the other day about how much life is like chess. We must live with purpose and we must limit mistakes in order to get to the endgame and have a fighting chance to win the battle. In chess, one of the levels of play a player must reach is being able to play with no tactical mistakes. If he can reach this level, then he prepares himself to move on to greater challenges of strategy. I think life is the same way. If we (I) can simply rid myself of the small mistakes and omissions, then I would be a position to receive greater understanding of the mysteries of God. I would serve with greater conviction. For example, if I could consistently read and study the scriptures every day and consistently pray every day, then I would be getting somewhere. If I could achieve 100% home-teaching every month and have FHE every week, then I would be accomplishing something. To not forget these commandments and to shun sin … this is what I need to work on. Priest Craft Nehor introduced priest craft among the Nephites. Priest craft, from what I understand, is teaching the gospel (or purported gospel truths) for the gain of money. I am unsure of some of these “conferences” and seminars that some members go to. In order to listen to the speakers at these conferences and seminars, people must pay money. Elder Oakes said the following regarding priestcraft: Another illustration of a strength that can become our downfall concerns charismatic teachers. With a trained mind and a skillful manner of presentation, teachers can become unusually popular and effective in teaching. But Satan will try to use that strength to corrupt teachers by encouraging them to gather a following of disciples. A Church teacher, Church Education System instructor, or Latter-day Saint university professor who gathers such a following and does this “for the sake of riches and honor” (Alma 1:16) is guilty of priestcraft. “Priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion” (2 Ne. 26:29). Teachers who are most popular, and therefore most effective, have a special susceptibility to priestcraft. If they are not careful, their strength can become their spiritual downfall. They can become like Almon Babbitt, with whom the Lord was not pleased, because “he aspireth to establish his counsel instead of the counsel which I have ordained, even that of the Presidency of my Church; and he setteth up a golden calf for the worship of my people” (D&C 124:84). (Dallin H. Oaks, “Our Strengths Can Become Our Downfall,” Ensign, Oct 1994, 11) I am a leery of the practice of merchandising the Gospel. I love the fact that the Church has done almost everything in its power to make available the conference talks and past articles from Church publications. Practically every conceivable document in recent history is found on the lds.org website. I love to be able to search on Gospel subjects (such as this one) and find exactly what the Apostles think of the subject. The Church truly “impart[s] the word of God …. without money and without price (v. 20). 2 Nephi 26:29 has this to say about priest crafts, "He commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion." Nehor not only preached for riches, but he mixed scripture with the philosophies of men. The lies he taught – that all mankind should be saved, meaning eternal life, regardless of having sinned or not. He taught that we need not repent. The truth he mixed in was that the Lord created all men. This was the one truth amidst all the lies. Thus a whole church was based on the “vain things of the world” (v. 16). We will see that this church hardened many Nephite hearts against the truth. The proper attitude for teaching the Gospel is to have "faith, hope, charity and love with an eye single to the glory of God." (D&C 4:5) If the teacher strives for these things, then he will teach the true and pure doctrine of Christ. Persecution Persecution … it is a word that is used a lot within the Church. There are a couple of definitions from Webster’s on-line dictionary. The first is, “to harass in a manner designed to injure, grieve, or afflict; specifically: to cause to suffer because of belief.” The second is, “to annoy with persistence or urgent approaches (as attacks, pleas, or importunities).” I think the whole reason for persecuting someone for his or her beliefs is to make that person change or leave. For example, Laman and Lemuel constantly persecuted Nephi. They did not want Nephi to act the way he did because it made them feel uncomfortable … they didn’t want to have to live up to Nephi’s standard of living, so instead of raising their standards, they wanted to lower Nephi’s. The pioneer Saints were persecuted for various reasons. Some of the persecutors were former members. These former members were usually offended in some manner and wanted to get their revenge on the members of the church. I think most of these members were angry in one-way or another with Joseph Smith. They ultimately killed the Prophet. The martyrdom of Joseph did not stop the persecution. The Saints were driven from Nauvoo across the plains to Utah. For a season they were not persecuted, but once the Civil War ended, the federal government focused on the Mormons again. I don’t know all the reasons why the early Saints were persecuted, but I think a lot of it has to do with former members who were offended in one way or another. Even today, there are those who will do anything to speak evil of the Church. If you go and look at that person’s history, you will more than likely find that that person did not strive to cultivate a true testimony. They probably had doubts and never resolved to truly address those doubts. I think it was Elder Maxwell who said that there are those who leave the church, but for whatever reason, they can’t leave the church alone. As for members persecuting others … we are commanded to not persecute anyone. It seems that the members had problems persecuting non-members (if you will) in Book of Mormon times. They were commanded to not persecute anyone … within the church or without the church. President Hinckley gave a similar warning to members in a General Conference. A holier-than-thou attitude is not becoming to us. I am in receipt of a letter from a man in our community who is not a member of the Church. In it he says that his little daughter has been ostracized by her schoolmates who are Latter-day Saints. He sets forth another instance of a child who, it is alleged, had a religious medal ripped from his neck by an LDS child. I hope this is not true. If it is, I apologize to those who have been offended. Let us rise above all such conduct and teach our children to do likewise. Let us be true disciples of the Christ, observing the Golden Rule, doing unto others as we would have them do unto us. Let us strengthen our own faith and that of our children while being gracious to those who are not of our faith. Love and respect will overcome every element of animosity. Our kindness may be the most persuasive argument for that which we believe." (Gordon B. Hinckley, “We Bear Witness of Him,” Ensign, May 1998, 4) Those who would detract from the Church are always quick to point out mistakes made by members. Persecuting others does no good. It is not Christ-like nor does it advance the work of the Lord. Steadfast and Immovable Another verse that I really love from this chapter is v.25, “they were steadfast and immovable in keeping the commandments of God.” My true heart’s desire is to be steadfast and immovable. To me, this means that I am an anchor when it comes to keeping the commandments of God. I need to remain steadfast and constant. This is my hope: that I become a rock in my loyalty to God. I need to be more diligent in reading the scriptures, obeying the commandments and magnifying my callings. I need despise sin in all forms and shun that which is evil. I hope I can become like those few saints described here in Alma 1. Because the saints were steadfast and immovable in keeping the commandments, they prospered. And instead of becoming wicked (and thus beginning the so-called Nephite cycle), these saints "got it." They did not become prideful because of their prosperity. Rather they "did not set their hearts upon riches" and they were "liberal to all." (Alma 1:30). And because they were liberal to all, the Lord prospered them even more and they became "far more wealthy than those who did not belong to their church." (Alma 1:31) Did Indulge Themselves I think that Alma 1:32 perfectly sums up the world in which we live today. All those who were not steadfast and immovable "did indulge themselves." In other words, they did not check their natural desires in the least bit. Rather than feast on the word of God, the indulged themselves in the things of the world. Posted by dp at 9:03 AM | Permalink | Comments (1) Friday, April 06, 2007 Mosiah 28 & 29 A Desire to Share One area in the Gospel in which I am weak is that of sharing the Gospel … missionary work. I know that I can be a missionary by being a good example and by helping the local missionaries, but when it comes to actively sharing the Gospel such as bearing testimony or giving a Book of Mormon to non-members, I fall short. The main reason I do not actively share the Gospel in this regard is perhaps out of a perceived respect for others … I feel uncomfortable when others "impose" their beliefs on me and therefore I don't want to be the one imposing my beliefs on others. But that does not excuse me from still sharing the gospel. I need to gain that same concern for my brothers and sisters as the sons of Mosiah had. So great was their concern and love for others that "they could not bear that any human soul should perish." (Mosiah 28:3) Sincere concern and love for others should be the driving force behind our desire to share the Gospel. To instill that concern and love within ourselves, we must pray for charity as Mormon instructed us. (see Moroni 7:47-48) Elder Oaks wisely counsels us, " I hope no person we approach with an invitation to hear the message of the restored gospel feels that we are acting out of any reason other than a genuine love for them and an unselfish desire to share something we know to be precious." (Dallin H. Oaks, “Sharing the Gospel,” Ensign, Nov 2001, 7) A Seer and Urim and Thummim "For he has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer." "A seer is a revelator and a prophet also; and a gift which is greater can no man have, except he should possess the power of God, which no man can; yet a man may have great power given him from God." "But a seer can know of things which are past, and also of things which are to come, and by them shall all things be revealed, or, rather, shall secret things be made manifest, and hidden things shall come to light, and things which are not known by them, and also things shall be made known by them which otherwise could not be known." (Mosiah 8:13, 16-17) "And behold, these two stones will I give unto thee, and ye shall seal them up also with the things which ye shall write." "I will cause in my own due time that these stones shall magnify to the eyes of men these things which ye shall write." (Ether 3:23-24) "Also, that there were two stones in silver bows - and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim - deposited with the plates; and the possession and use of these stones were what constituted "seers" in ancient and former times; and that God had prepared them for the purpose of translating the book." (JS-H 1:35) "The place where God resides is a great Urim and Thummim" "This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ's." "Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known." "And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word." (D&C 130:8-11) "He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it." (Revelation 2:17) "And the Lord said unto me, by the Urim and Thummim … " (Abraham 3:4) "And now he translated them by the means of those two stones which were fastened into the two rims of a bow." (Mosiah 28:13) "And whosoever has these things is called a seer, after the manner of old times." (Mosiah 28:16) King Mosiah's Legacy of Leadership As discussed previously, the leadership of King Mosiah is demonstrated through his actions. He delegates where appropriate and retains power where needed. Given the circumstances, King Mosiah felt that the people were ready to govern themselves via judges as opposed to establishing a king. Mosiah explained to them all the advantages and disadvantages of a king. After explaining this to the people, they were no more desirous to have a king. The accepted the responsibility to govern themselves (Mosiah 29:38). Therefore, King Mosiah set up the government and Alma the Younger was elected to be the first Chief Judge among the people. Later, Alma the Elder and King Mosiah die and an era ends. Posted by dp at 1:52 PM | Permalink | Comments (0) Thursday, April 05, 2007 Mosiah 27 I cannot write it or say it better than this article by Elder Holland. Today, I could not read this chapter just once or twice or even three times. I was compelled to read it over and over again. And each time I read it, I seemed to be taken back to the day that angel appeared to Alma, Ammon, Aaron, Omner and Himni. I imagined the voice of the angel was so thunderous and so deep; that I could almost feel the earth move and shake … it must have been frightening. But that paled in comparison to the quaking Alma felt within after he heard the words, "If thou wilt of thyself be destroyed, seek no more to destroy the church of God." (Alma 36:9) Those sixteen words changed the course of Alma's life forever. In that one sentence, Alma decided to change. He caught hold of the thought of Jesus and cried "O Jesus, thou Son of God, have mercy on me, who am in the gall of bitterness, and am encircled about by the everlasting chains of death." (Alma 36:18) When he had this thought and cried to the Lord, he was "snatched." It is no wonder then, that later on in his life he desired to be an angel and speak "with a voice to shake the earth" even a "voice of thunder" (Alma 19:1-2) How quickly he would be able to convert souls. But he was content to his lot in life. Of all the people who lived in Book of Mormon times, I would have loved to have been in the company of Alma and Ammon. As a boy I loved Ammon and Captain Moroni. I still love them today. But my love for Abinadi, Alma, Alma the son of Alma and Ammon has increased significantly. I cannot wait to meet them some day. Jeffrey R. Holland, “Alma, Son of Alma,” Ensign, Mar 1977, 79 The lessons we learn from his life give us hope for the future and teach the personal reality of Christ’s atonement. There are multitudes of men and women—in and out of the Church—who are struggling vainly against obstacles in their path. Many are fighting the battle of life—and losing. Indeed, there are those among us who consider themselves the vilest of sinners. We have all known such people. We have all spoken with someone who does not think he has been forgiven—or worse, who does not think he can be forgiven. How many broken hearts remain broken because those people feel they are beyond the pale of God’s restorative power? How many bruised and battered spirits are certain that they have sunk to a depth at which the light of redeeming hope and grace will never again shine? To these the story of the younger Alma comes like water to a parched tongue, like rest to a weary traveler. From the depths of hellish iniquity, from rebellion and destruction and utter wickedness the younger Alma returned—and therein lies again the “miracle of forgiveness.” It is a miracle. In fact, it is the greatest of all miracles. It is the miracle at the heart of the atonement of Jesus Christ. Surely that is the “good news” of the gospel—that there is a way back, that there is repentance and safety and peace because of Christ’s gift to us. The good news is that the nightmares—large ones, little ones, every fear and concern—can end, and a safe loving light can shine in that “dark place, until the day dawn[s],” clean and clear and gloriously bright, and “the day star arise[s] in your hearts.” (2 Pet. 1:19.) That is the message all the world must hear. The process of repenting, of course, is not an easy one. The experience of young Alma is a frightening testament of that. Wrongs must be made right, and there is no painless way to accomplish it. But it must be done, and with Alma we can all think our Heavenly Father that it can be done. However weary or wicked we may feel, the story of the younger Alma is an open invitation to every child of God. It is the promise that, with the psalmist, we too may sing: “The Lord is my shepherd; I shall not want. … “He restoreth my soul. … “Yea, though I walk through the valley of the shadow of death, I will fear no evil. … “Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.” (Ps. 23:1, 3–4, 6.) The sons of strong fathers provide many of the messages given in the Book of Mormon: Nephi and Jacob, sons of Lehi, recorded almost all of the material given on the small plates of Nephi. Moroni, son of Mormon, concluded his father’s work and some 1,400 years later delivered it to the young prophet Joseph Smith. Other sons who learned great lessons from their parents provide commentary throughout this sacred scripture. Perhaps no son, however, captures our imagination like the younger Alma. More pages are devoted to the span of his life and ministry than to any other person in the Book of Mormon, and the book that bears his name is nearly 2 1/2 times longer than any other in the record. He strides with prophetic power onto the great center stage of the Book of Mormon, appearing near the precise chronological midpoint of the record—500 years after Lehi leaves Jerusalem, 500 years before Moroni seals up the record. The centrality of Alma’s life is not limited simply to chronology or pagination, however. The significance of his life is in the course that it took. The gospel of Christ is literally “the glad tidings … that he came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; That through him all might be saved.” (D&C 76:40–42.) The life of the younger Alma portrays the gospel’s beauty and reach and power perhaps more than any other in holy scripture. Such dramatic redemption and movement away from wickedness and toward the permanent joy of exaltation may not be outlined with more compelling force anywhere else. In him is symbolized the task of the whole human family, which must, as Paul commands, “leave your former way of life, … lay aside that old human nature which, deluded by its lusts, is sinking towards death. You must be made new in mind and spirit, and put on the new nature. …” (Eph. 4:22–24, New English Bible.) The first mention of young Alma tells us of a difficult time. (Mosiah 27:8.) We might wish to know more of the causes for such difficulties, but we are told little of his early life. Was he born in the land of Nephi? If so, was it before or after his father’s conversion? Or was he born in Zarahemla, in the presence of third- and fourth-generation Christians? What training did he have? Who influenced him? What were his hopes and fears and aspirations? We do not have the answers to these questions; but we know something went very, very wrong. Unlike most other father and son relationships noted in the Book of Mormon, the bond between the two Almas is characterized, when we first learn of it, by anguish and opposition. The elder Alma had not been born into church activity (see Arthur Bassett, “Alma the Elder,” Ensign, Feb. 1977), and had it not been for the dramatic message of Abinadi before the court of Noah, perhaps the light of the gospel would never have penetrated the darkness of his world. But that light had come, and Alma the Elder immediately chose to walk by it. He began to build the church despite the threat of danger to his own life and the lives of those who followed him. With great difficulty he led his little group of followers out of the then-apostate land of Nephi and established them with the faithful body of the church in Zarahemla. (See Mosiah 23–25.) Surely only those who have paid such a price for the gospel can appreciate what deep meaning the Church has in their lives. Of course, the emotion of that commitment is often intensified when others do not recognize that same meaning or sense the same importance. So it was with the elder Alma. As he now directed the affairs of the church in Zarahemla (see Mosiah 26:8), he found that “there were many of the rising generation that … did not believe the tradition of their fathers. … “And now because of their unbelief they could not understand the word of God; and their hearts were hardened. “And they would not be baptized; neither would they join the church. And they were a separate people as to their faith, and remained so ever after, even in their carnal and sinful state; for they would not call upon the Lord their God.” (Mosiah 26:1, 3–4.) This group brought great difficulty and deep heartache to the elder Alma, and he was “troubled in his spirit.” (Mosiah 26:10.) He labored faithfully, however, inviting such young people to repent as he himself had done. Some did number themselves among the people of God. Others, however, “would not confess their sins and repent of their iniquity” (Mosiah 26:36), and the names of these were stricken from the records of the church. An ecclesiastical problem became a personal tragedy when the elder Alma found that his own son, “called Alma, after his father,” was numbered among these unbelievers. (Mosiah 27:8.) Perhaps no anguish of the human spirit matches the anguish of a mother or father who fears for the soul of a child. Through this travail the elder Alma, and undoubtedly his beloved wife, waded—and waited. We do not know how sinful the young Alma really was, but the scripture records he was “a very wicked and an idolatrous man” (Mosiah 27:8), who, with the sons of Mosiah, was “the very vilest of sinners” (Mosiah 28:4). We know he conscientiously worked at destroying the church of God, “stealing away the hearts of the people” and causing dissension among them. (Mosiah 27:9.) He was in every way “a great hinderment to the prosperity of the church of God.” (Mosiah 27:9.) Years later, the younger Alma recounted these events in order to save his own sons from walking such a painful path: “I had rebelled against my God, and … had not kept his holy commandments. “Yea, and I had murdered many of his children, or rather led them away unto destruction; yea, … so great had been my iniquities, that the very thought of coming into the presence Of my God did rack my soul with inexpressible horror.” (Alma 36:13–14.) Yet Alma returned from such terrible sin and its consequences to become a noble example of faith, service, and righteousness. How did he do it? Can we do it? What can we learn? We learn that there is majestic; undeniable power in the love and prayer of a parent. The angel who appeared to Alma and the sons of Mosiah did not come in response to any righteousness on their part, though their souls were still precious in the sight of God. He came in response to the prayers of a faithful parent. “The Lord hath heard the prayers … of his servant, Alma, who is thy father,” declared the angel with a voice of thunder that shook the earth, “for he has prayed with much faith concerning thee that thou mightest be brought to the knowledge of the truth; therefore, for this purpose have I come to convince thee of the power and authority of God, that the prayers of his servants might be answered according to their faith.” (Mosiah 27:14.) Parental prayer is an unfathomable source of power. Parents can never give up hoping or caring or believing. Surely they can never give up praying. At times prayer may be the only course of action remaining—but it is the most powerful of them all. We learn that there is great power in the united faith of the priesthood. It is not only the elder Alma who prays when his son is laid helpless and insensible before him, but also the priests and, we might assume, other faithful friends and neighbors. With the support of more private prayers, the priesthood assembled and “began to fast, and to pray to the Lord their God that he would open the mouth of Alma, that he might speak, and also that his limbs might receive their strength—that the eyes of the people might be opened to see and know of the goodness and glory of God.” (Mosiah 27:22.) Here is a majestic example of Christlike love. No one in this group seems delighted that devastating recompense has finally come. No one here seems pleased to imagine the torment of this young spirit. Yet this is the young man who has despised their faith, harmed their lives, attempted to destroy the very church of God which they hold dearer than life itself. But their response is the response of the Master: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” (Matt. 5:44; italics added.) These saints are wise enough to know that they and every other human soul are wholly dependent on the merciful gift of God’s forgiveness, “for all have sinned, and come short of the glory of God.” (Rom. 3:23.) What we all need we cannot in good conscience or integrity deny another. So they prayed for him who had despitefully used them. We learn that repentance is a very painful process. By his own admission Alma says he wandered “through much tribulation, repenting nigh unto death,” that he was consumed with an “everlasting burning.” (Mosiah 27:28.) “I was in the darkest abyss,” he says. “My soul was racked with eternal torment.” (Mosiah 27:29.) “My soul was harrowed up to the greatest degree and racked with all my sins. … “I was tormented with the pains of hell. … “The very thought of coming into the presence of my God did rack my soul with inexpressible horror.” (Alma 36:12–14.) Then this most appalling cry: “Oh, thought I, that I could be banished and become extinct both soul and body, that I might not be brought to stand in the presence of my God, to be judged of my deeds.” (Alma 36:15.) For three seemingly endless days and nights he was torn “with the pains of a damned soul” (Alma 36:16), pain so real that he was physically incapacitated and spiritually terrorized by what appeared to be his ultimate fate. No one should think that the gift of forgiveness is fully realized without significant effort on the part of the forgiven. No one should be foolish enough to sin willingly or wantonly, thinking forgiveness is easily available. Repentance of necessity involves suffering and sorrow. Anyone who thinks otherwise has not read the life of the young Alma, nor tried to personally repent. In the process of repentance we are granted just a taste of the suffering we would endure if we failed to turn away from evil. That pain, though only momentary for the repentant, is the most bitter of cups. No man or woman should be foolish enough to think it can be sipped, even briefly, without consequence. Remember the words of the Son of God himself of those who don’t repent: “Therefore I command you to repent—repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore—how sore you know not, how exquisite you know not, yea, how hard to bear you know not. … Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink.” (D&C 19:15, 18.) We learn that when repentance is complete we are born again and leave behind forever the self we once were. To me, none of the many approaches to teaching repentance falls more short than the well-intentioned suggestion that “although a nail may be removed from a wooden post, there will forever be a hole in that post.” We know that repentance (the removal of that nail, if you will) can be a very long and painful and difficult task. Unfortunately, some will never have the incentive to undertake it. We even know that there are a very few sins for which no repentance is possible. But where repentance is possible and its requirements are faithfully pursued and completed, there is no “hole left in the post” for the bold reason that it is no longer the same post. It is a new post. We can start again, utterly clean, with a new will and a new way of life. Through repentance we are changed to what Alma calls “new creatures.” (Mosiah 27:26.) We are “born again; yea, born of God, changed from [our] carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters.” (Mosiah 27:25; see also Mosiah 5:1–12.) Repentance and baptism allow Christ to purify our lives in the blood of the Lamb and we are clean again. What we were, we never have to be again, for God in his mercy has promised that “he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more.” (D&C 58:42.) We learn that the teachings and testimonies of parents and other good people have an inevitable, inexorable effect. Those lessons are not lost on even the most wayward soul. Somewhere, somehow, they get recorded in the soul and may be called upon in a great moment of need. It was in such a moment that the young Alma “remembered also to have heard my father prophesy.” (Alma 36:17.) That prophecy may have been uttered in a day when Alma was taunting his father, or jeering at those who believed, or willfully denying the reality of revelation. It may have come at a time when his father assumed Alma did not care or hear or understand. Or it may have come so early in life that his father might think he had forgotten. We do not know when the lesson was taught. But somewhere, sometime, one or more or a dozen of those teachings had been heard and had been implanted somewhere in his heart. Now it was being called forth for the very protection it had intended to give. Like Enos, who was haunted by “the words which I had often heard my father speak” (Enos 1:3), Alma also remembered—and believed. Parents, friends, teachers—none must ever stop teaching and testifying. There will always be great power—even latent, delayed, residual power—in the words of God we utter. We learn above all else that Christ is the power behind all repentance. We have noted above that Alma had been touched by the teaching of his father, but it is particularly important that the prophecy he remembered was one regarding “the coming of one Jesus Christ, a Son of God, to atone for the sins of the world.” (Alma 36:17.) That is the name and that is the message that every man must hear. Alma heard it, and he cried out from the anguish of a hell that kept burning and a conscience that wouldn’t heal, “O Jesus, thou Son of God, have mercy on me.” (Alma 36:18.) Perhaps such a prayer, though brief, is the most significant one that can be uttered in this world. Whatever other prayers we offer, whatever other needs we have, all somehow depends on that plea: “O Jesus, thou Son of God, have mercy on me.” He is prepared to provide that mercy. He paid with his very life in order to give it. The least we can do is ask for it and be worthy of it and love it and appreciate the magnitude of its meaning. “There is none other name under heaven given among men, whereby we must be saved.” (Acts 4:12.) If Alma’s may be the central human story in the Book of Mormon, surely Christ’s is the central name to the story within the story. It is in exactly this way that the Book of Mormon testifies that Jesus is the Christ—not only in terms of theology and doctrine and precept, which are important, but also in the very power of his name, the reality of his life, and the reach of his priesthood, which are even more important. We learn, then, that through repentance the earlier sorrow and darkness are transformed into joy and light. Calling out to Christ for salvation from the gall of bitterness and the everlasting chains of death, Alma found his pain being lifted. Replacing it were peace and new possibilities. “And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain! … “There can be nothing so exquisite and sweet as was my joy.” (Alma 36:20–21.) With that wonderful transformation comes another intriguing, even more revealing, change. This young man who was so tormented and horrified at the thought of coming back into the presence of God—who literally wished to be annihilated so he would not have to face the great Judge of the quick and the dead—now has opened to him a vision of God sitting upon his throne, and with his newly cleansed soul he cries, “My soul did long to be there.” (Alma 36:22.) Not only does our spiritual record change and our physical life become clean, but also our very desires are purified and made whole. Our will quite literally changes to receive His will. We may have avoided Church attendance, the sacrament, the bishop, our parents, our worthy companions—avoided anyone we had sinned against, including God himself—but now that repentant heart longs to be with them. That is part of the joy and light of the atonement—the “at-one-ment”—which not only binds us back to God but also brings us back to a special unity with our best natural self and our most beloved human associates. We learn last of all that the ultimate proof of our repentance is in its permanence. (See D&C 58:43.) Its blessings should be in our memories constantly, compelling us to continue in the cause of truth and to lend our best efforts to the work of God. Alma’s testimony is that from the very hour of his conversion “until now, I have labored without ceasing, that I might bring souls unto repentance; that I might bring them to taste of the exceeding joy of which I did taste; that they might also be born of God, and be filled with the Holy Ghost. … “Because of the word which he has imparted unto me, behold, many have been born of God, and have tasted as I have tasted, and have seen eye to eye as I have seen; therefore they do know of these things of which I have spoken, as I do know; and the knowledge which I have is of God. “And I have been supported under trials and troubles of every kind, yea, and in all manner of afflictions; yea, God has delivered me from prison, and from bonds, and from death; yea, and I do put my trust in him, and he will still deliver me. “And I know that he will raise me up at the last day, to dwell with him in glory; yea, and I will praise him forever.” (Alma 36:24, 26–28.) And so he lived. From the depths of sin Alma repented and became a prophetic model of virtue and valor, becoming one of the greatest missionaries of any dispensation of the world. There is so much that should be said of him: his political role, his high priestly power, his missionary trials, his concern for his own sons. He saw people repent at great social and political cost. Some paid with their very lives. He met others, even anti-Christs, who would not repent, and he testified boldly against them. He saw faith as a seed that will grow if we nourish it and he wished he were an angel that all could hear his word. He taught deep doctrines, he lived by sublime personal values, and he rejoiced in his own missionary success and the success of his brethren. But these all came after—and finally only because of—his willingness to undergo what one twentieth-century writer has called “the ordeal of change”—movement from night to day, from pain to peace, from sin to the joy of salvation—that monumental process of the soul called repentance. “O Jesus, thou Son of God, have mercy on me” is the cry that changed Alma’s world forever. Then one day he was taken home. He left to join his brethren, men like Adam, Abraham, Nephi, and Jacob. But surely he went first to seek the companionship of his Savior, who had made it all possible and so perfect. After a long and beautiful life of service, the great desire of his soul was finally granted to him: he “did long to be there” with his Master. Perhaps no personal journey gives more encouragement to you or me that peace and joy are possible, that it can—and must—be so. Unflagging Service, Unforgettable Sermons Service • Serves as the first “chief judge” and governor of the people; is also the high priest (Mosiah 29:42) • Condemns Nehor and his apostate doctrine of priestcraft (Alma 1:12–15) • Defeats the cunning Amlici in military battle (Alma 2:26–38) • Gives up the judgment-seat and confines himself wholly to the work of the high priesthood (Alma 4:15–20) • Preaches to the saints in Zarahemla and ordains priests and elders there (Alma 5–6) • Takes the gospel message to the lands of Gideon and Melek, establishing “the order of the church” (Alma 6–8) • Rejected in Ammonihah, comforted by an angel, returns to the city “by another way” (Alma 8) • Testifies to his sons Helaman, Shiblon, and Corianton regarding their need to remain faithful. Each message is a personal one and is directed to the personality and performance of the individual son. Subject matter includes a recounting of Alma’s own conversion, the value of the written record, the need for divine direction, the challenge to be humble, the unequivocal need for repentance, the nature of justice and mercy in the process of resurrection and restoration (Alma 36–42) Sermons • Appeals for “a mighty change” of heart (rebirth) to come upon the saints in Zarahemla, that they might “sing the song of redeeming love” (Alma 5) • Warns the people of Ammonihah that it will be more favorable for the Lamanites than for them if they do not repent (Alma 9) • Teaches a powerful discourse on “spiritual death” as it applies to the fall of man, mortality, temporal commandments, and our “probationary state” (Alma 12) • Explains the eternal significance of the holy order of the priesthood, including the role of Melchizedek, King of Salem (Alma 13) • Wishes that he were “an angel,” that he might declare repentance to every soul, “as with the voice of thunder.” Expresses the eternal joy of missionary service (Alma 29) • Compares faith to a “seed” which, when nourished with diligence and patience, produces sweet and most precious fruit (Alma 32–33) • Receives Amulek as a missionary companion in the city which persecutes them, imprisons them, and ultimately rejects their message (Alma 8–15) • Saw Ammonihah utterly desolated as he returned to the land of Zarahemla (Alma 15–16) • Rejoices in reunion with his companions, the sons of Mosiah (Alma 17:1–3; Alma 29:13–17) • Confronts and condemns Korihor, the anti-Christ (Alma 30) • Heads a mission to reclaim the apostate Zoramites (Alma 31) • Helps the Nephites in battle by giving the armies prophetic direction (Alma 43:23–24) • Concludes his record and departs “out of the land of Zarahemla. … He was never heard of more; as to his death or burial we know not of.” (Alma 44–45) Posted by dp at 1:40 PM | Permalink | Comments (0) Wednesday, April 04, 2007 Mosiah 25 & 26 Mulekites, Nephites and Lamanites King Mosiah gathered all the people of Mulek and Nephi together so that he could read the account of Zeniff to them. At this time, there were twice as many Lamanites as there were Nephites and Mulekites. And there were more Mulekites than there were Nephites. So it seems that the Nephites … the true descendants of Nephi, Jacob, Joseph and all those who followed Nephi … were in the minority. Remember In Mosiah 25:16, Alma counsels the people of Limhi to "remember that it was the Lord that did deliver them." How many times are we delivered by the hand of the Lord and then after the trial we credit our own ingenuity? We should always be quick to thank the Lord for our blessings and his hand in our lives. When was the last time the Lord blessed you in a matter? Did you thank him for it? Mosiah Delegates Mosiah 25:19 marks the beginning of a shift in power. The verse reads, "Mosiah granted unto Alma that he might establish churches throughout all the land of Zarahemla; and gave him power to ordain priests and teachers over every church." Apparently the people of Alma and Limhi either recognized the authority of Mosiah or willfully submitted themselves to be his subjects upon their return from the Land of Nephi. Mosiah 23:17 notes that Alma had previously consecrated priests and teachers among his people when they were in the Land of Nephi. Now Mosiah is granting Alma power over the Nephites and Mulekites in Zarahemla to set up churches and ordain priests and teachers. We can only assume that this power was retained by Mosiah before Alma entered Zarahemla. Later we will read that Mosiah ensures that this authority remains with Alma (Mosiah 26:10-12). To me, Mosiah's delegating this authority to Alma and then re-enforcing with Alma that this authority belongs to Alma, shows that Mosiah was indeed a great leader. Mosiah the non-Micro-Manager There were many in the "rising generation" that could not understand the words of King Benjamin and subsequently did not believe in the traditions of their fathers. Didn't the parents teach their children? We are not given enough information, but I think there must have been other factors not discussed because it sounds like their unbelief is a bit stronger than a lack of belief. Dissensions among the people multiplied the number of unbelievers (Mosiah 26:5). These two factors (dissension and unbelief) caused many members of the church to sin. These sinners were then brought before Alma to be judged. Nothing like this had happened before and Alma did not know what to do so he took these people before King Mosiah to be judged (Mosiah 26:10). Mosiah 26:12 again demonstrates the leadership of Mosiah. "But the king said unto Alma; Behold I judge them not; therefore I deliver them into thy hands to be judged." King Mosiah was not trying to avoid this issue. Rather he was fortifying his previous decision to delegate this authority to Alma. Had he done as Alma had requested, he would have set a precedent and Alma would not have learned a valuable lesson. A Recipe for Problem Solving Alma was presented a problem: what ought to be done with these people who sinned and do not repent? It seems that Alma first looked to the past to see if there were a precedent for such a case. (Mosiah 26:10). Seeing that this problem was unique, Alma "was troubled in his spirit." Alma was genuinely concerned about doing the right thing. Since there was no previous ruling to make a judgment on the current problem, Alma sought the advice of the king who had probably had a lot of experience with such matters. But as we've seen, Mosiah deferred the matter to Alma. Alma was left on his own to figure out how to solve this problem. When he had no where to go, he went to his knees. The Lord was pleased with Alma's choice to seek Him in this matter (Mosiah 26:19). The Lord taught Alma important principals and then instructed him what to do with the transgressors. After receiving this instruction from the Lord, Alma wrote down all the words he had heard so that "he might have them, and that he might judge the people of that church according to the commandments of God." (Mosiah 26:33) Do we approach the Lord with our problems or do we try to find a way on our own? I have learned that all the problems I have faced have been solved by going to the Lord in earnest prayer. I did not receive all my answers at once. Rather, most of the answers to my problems came after much struggle. Sometimes answers came while reading the scriptures or studying the words of the prophets. Still other times, answers came as a thought has popped into my mind … much like a light being turned on in an instant. Elder Richard G. Scott reminded us in the April 2007 General Conference, "He will always hear your prayers and will invariably answer, however his answers will seldom come while you are on your knees praying. Even when you may plead for an immediate response, rather, he will prompt you in quiet moments when the Spirit can most effectively touch your mind and heart." Elder Scott when on to teach us about D&C 8:2 and D&C 9:8-9. I used to get very discouraged when I did not receive answers to problems quickly enough. But over the years, I have learned to really appreciate the struggle of solving problems with the Lord's help. In our fast-paced world today, we must take the time to study the problem in our mind. Often this part takes considerable time. We ought to use the scriptures and teachings of the prophets to guide us in our thinking. Then, when we think we have a solution, we should approach the Lord in prayer. If the Lord is pleased with our solution, we will feel good about it … we will be at peace. If our solution is not correct, then we will have a stupor of thought. Elder Scott described this stupor of thought as an "unsettling feeling." Sometimes we may receive no answer. Elder Scott counsels us that we should "proceed with trust" knowing that Heavenly Father will not let us go astray. In conclusion, we can fully trust in the Lord when it comes to finding answer to our problems. Remember to search, ponder and pray when you need an answer to a problem. Posted by dp at 1:35 PM | Permalink | Comments (0) Tuesday, April 03, 2007 Mosiah 24 Faith Tested Alma and his followers had been protected from King Noah's army and now from the Lamanite army. The next challenge they faced was persecution by the hand of Amulon and his "task-masters." Because Amulon felt imprisoned and was miserable, he decided to make life miserable for Alma and his people. Amulon increasingly put burdens on the people to the point that the people began to cry to the Lord. And when they cried to the Lord, Amulon threatened them with death. But this did not stop the people from praying. Our agency can never be taken away. Even though Amulon and many other dictators have tried to limit what people can and cannot do, we will always have our agency to choose … that is one they no one can ever take from us. Because Satan tried to take our agency from us, he was banished from Heaven. And now his minions throughout history have tried to uphold this ugly legacy. Submit Cheerfully The people did not wholly submit to the will of Amulon. Although they ceased praying vocally, they did not cease praying in their hearts. The Lord was eager to heed the prayers of these righteous people and made their burdens light and bearable. The people "did submit cheerfully and with patience to the will of the Lord." (Mosiah 24:15) We, like the people of Alma, can choose to submit cheerfully to the will of the Lord. All of us will face trails in life … that is common to everyone. But how we face those challenges and trials and adversity is crux of the matter. Do we seek and submit cheerfully to the will of the Lord or do we grumble and complain about our lot in life? Dallin H. Oaks once noted a news account of two people affected by a hurricane, "each of their homes had been totally destroyed, but each of their family members had been spared death or injury. One said that this tragedy had destroyed his faith; how, he asked, could God allow this to happen? The other said that the experience had strengthened his faith. God had been good to him, he said. Though the family’s home and possessions were lost, their lives were spared and they could rebuild the home. For one, the glass was half empty. For the other, the glass was half full. The gift of moral agency empowers each of us to choose how we will act when we suffer adversity." (Dallin H. Oaks, “Adversity,” Ensign, Jul 1998, 7) Because the people of Alma submitted cheerfully to the will of the Lord, the Lord was able to lead them miraculously from the bonds of servitude. It is significant to note that once they were liberated from those bonds, the first thing they did was thank the Lord. We must always express our gratitude to our Father in Heaven. Do you think they knew of a surety that the Lord visits his people in their afflictions? (Mosiah 24:14) I think that their faith in God turned into a sure knowledge. I don't think any one of those people ever had a particle of doubt again. Our testimonies will be strengthened and our trust in the Lord will be absolute as we submit cheerfully to the will of the Lord. Posted by dp at 12:48 PM | Permalink | Comments (0) Monday, April 02, 2007 Mosiah 23 Monarchy to Liberty Mosiah 23 introduces for the first time in Book of Mormon history the idea of liberation from monarchy. After Alma and his followers fled from King Noah, the people wanted Alma to be their king. Again, as discussed before, the choice of one man will prove to influence the entire course of history in the Book of Mormon. Alma had to choose to either accept the people's request to be their king or to decline their request. Alma's choice was to decline and to teach the people true principals. He taught them that they should "not esteem one flesh above another" and therefore it was "not expedient that [they] should have a king." (Mosiah 23:7) He reminded them of the wickedness of King Noah and how he was "caught in a snare." He reminded them that they have been delivered out of King Noah's hands by the power of God and that they should "stand fast in this liberty." He furthermore declared that they should "trust no man to be a king over" them. (Mosiah 23:13). This sermon that Alma delivered to the people perhaps influenced King Mosiah's decision to abolish the Nephite monarchy. We later will read about this great change in the history of the Book of Mormon in Mosiah 29. In that chapter, we read King Mosiah's last speech in which he sets up the reign of judges and abolishes the monarchy. We do not know if there were wicked kings among the Nephites before King Noah. But it is clear that the bad taste that King Noah left in the people's mouths was so foul that they eagerly embraced King Mosiah's proposal for the establishment of the reign of judges. Sources of Teaching Alma also warned the people that they should trust no one to be their teacher or minister "except he be a man of God, walking in his ways and keeping his commandments." (Mosiah 23:14). We should not trust just any person to teach us the Gospel. Rather, we ought to limit our sources of information to trusted and valid sources. Among trusted and valid sources are the scriptures, the living prophets, official Church magazines and publications. We would be wise to limit our Gospel teaching to the confines of Church approved material. In this way, we keep far from the edge of introducing apostasy into ours and other's testimonies. Facing Adversity There are two contrasting verses in the book of Mosiah when it comes to dealing with adversity. In Mosiah 19:11 we read how King Noah dealt with the approaching Lamanite army. "Now it came to pass that the king commanded them that all the men should leave their wives and their children and flee before the Lamanites." King Noah did not face adversity … he fled from it. On the other hand, Alma faced adversity. In Mosiah 23:27 we read, "But Alma went forth and stood among them, and exhorted them that they should not be frightened, but that they should remember the Lord their God and he would deliver them." In contrast to King Noah, Alma showed his kingly attributes by standing with those over whom he had a responsibility. He did not stand behind them or flee … he stood with them. He put his trust in God and encouraged the people to do the same. He knew that the Lord would deliver them and that they need not be frightened. Do we face our challenges or do we stick our heads in the dirt hoping that all our problems will go away on their own? We must stand up to our challenges with faith in God knowing that we will be delivered and that we will grow stronger from it. Elder Hales recently spoke of finding peace and joy through tribulation. He mentioned the Lord's response to Joseph Smith while he was in Liberty jail. He continued, "Despite many tribulations in the Prophet Joseph’s life, great things were brought to pass for the Restoration of the gospel in these latter days. Joseph came to understand and has taught us that when he was struggling with a challenge, the Lord did not let him perish. Similarly, tests of our faith are priceless opportunities to discover how deeply the Master cares about the welfare of our souls to help us endure to the end." (Robert D. Hales, “Faith through Tribulation Brings Peace and Joy,” Ensign, May 2003, 15) I encourage you to read this entire article as it has many valuable insights. Another point from these contrasting scriptures is the demeanor of Noah and Alma. We can almost see the fear in Noah's eyes as he told the people to flee. Alma, on the other hand, must have been calm as he exhorted the people not to be frightened but to trust in the Lord. Many years later on the other side of the world, a fierce storm arose and began to "beat into the ship" that was sailing on a sea. Most of the passengers on the ship were terrified while one remained calm. The calm one asked the frightened ones, "Why are ye fearful, O ye of little faith." (Matt. 8:26) "And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm." (Mark 4:39) Let us remember Alma's counsel when he said, "whosoever putteth his trust in him the same shall be lifted up at the last day." (Mosiah 23:22). Posted by dp at 1:18 PM | Permalink | Comments (0) Search Search this blog: Last posts Alma 7 Alma 5 Alma 4 Alma 3 Alma 2 Alma 1 Mosiah 28 & 29 Mosiah 27 Mosiah 25 & 26 Mosiah 24 Archives September 2006 October 2006 November 2006 December 2006 January 2007 February 2007 March 2007 April 2007 Links About This Blog Spiritual North The Book of Mormon LDS Gen Conf Scriptural Index Read the Scriptures.com Gospel Doctrine.com LDS.org List of Many, Many Mormon Blogs Gospel Cougar Blogger of Jared Mormanity Straight and Narrow Blog BoM Groupies Feast Upon the Word Ask Gramps LDS CIO LDS News Watch LDS RSS LDS Search LDS Web Guy LDS.org Highlights Michael Otterson MormonWiki NorthTemple.com Scripture Tag More Good Foundation Blog Index Articles on BoM Title & Introduction Pages Testimonies of the 3 & 8 Witnesses 1 Nephi 1 1 Nephi 2 1 Nephi 3 1 Nephi 4 1 Nephi 5 1 Nephi 6 1 Nephi 7 1 Nephi 8 1 Nephi 9 1 Nephi 10 1 Nephi 11 1 Nephi 12 1 Nephi 13 1 Nephi 14 1 Nephi 15 1 Nephi 16 1 Nephi 17 1 Nephi 18 1 Nephi 19 1 Nephi 20 1 Nephi 21 & 22 2 Nephi 1 2 Nephi 2 2 Nephi 3 2 Nephi 4 2 Nephi 5 2 Nephi 6 2 Nephi 7 2 Nephi 8 2 Nephi 9 2 Nephi 10 2 Nephi 11 2 Nephi 12 2 Nephi 13 2 Nephi 14 2 Nephi 15 2 Nephi 16 & 17 2 Nephi 18 2 Nephi 19 2 Nephi 20 2 Nephi 21 & 22 2 Nephi 23 2 Nephi 24 2 Nephi 25 2 Nephi 26 2 Nephi 27 2 Nephi 28 2 Nephi 29 2 Nephi 30 2 Nephi 31 2 Nephi 32 & 33 Jacob 1 Jacob 2 Jacob 3 Jacob 4 Jacob 5 Jacob 6 Jacob 7 Enos Jarom Omni Words of Mormon Mosiah 1 Mosiah 2 Mosiah 3 Mosiah 4 Mosiah 5 & 6 Mosiah 7 Mosiah 8 Mosiah 9 & 10 Mosiah 11 Mosiah 12 Mosiah 13 Mosiah 14 Mosiah 15 Mosiah 16 & 17 Mosiah 18 Mosiah 19 & 20 Mosiah 21 & 22 Mosiah 23 Mosiah 24 Mosiah 25 & 26 Mosiah 27 Mosiah 28 & 29 Alma 1 Alma 2 Alma 3 Alma 4 Alma 5 & 6 Alma 7 Subscribe to this blog's feed Powered by Blogger & Blogger Templates
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Spiritual North
The next day we attended the meeting where all the members of Guatemala had a chance to listen to a prophet's voice. It was a happy and sad moment seeing President Hinckley wave his white handkerchief as he exited the stadium. As a student at BYU, I had a many opportunites to listen to the Apostles and Prophets. But the stories I've related have always been special to me and have defined my testimony with regards to the living prophets. I know that President Hinckley is truly called of God and he is a prophet today. My life has been blessed by following the counsels of the prophets. If the whole world would listen to the prophet and obey his counsels, there would be more love, peace and spirituality in our societies and less hate. I truly am thankful for a prophet! posted by dp at 11:35 AM | Permalink | 0 Comments: Post a Comment ~ back home Layout design by Pannasmontata Header image © VladStudio
Links: Book of Mormon Inspection The Book of Mormon LDS Gen Conf Scriptural Index Gospel Doctrine.com LDS.org Joel Dehlin (LDS CIO) List of Many, Many Mormon Blogs Gospel Cougar Blogger of Jared Mormanity Straight and Narrow Blog Feast Upon the Word Ask Gramps LDS CIO LDS News Watch LDS RSS LDS Search LDS Web Guy LDS.org Highlights Michael Otterson MormonWiki NorthTemple.com Scripture Tag More Good Foundation Blog Pannasmontata Templates Archives January 2007 February 2007 March 2007 April 2007 Previous entries Be Ready to Share Web Participation Faith Seeking the Spirit The Family Blow by Blow, Brick by Brick Spiritual Improvement Faith and Home-buying Responsibility of the Tribe of Judah Today At Church Wednesday, March 14, 2007 My Testimony About Prophets I just finished posting over on my Book of Mormon Inspection blog (Mosiah 8) in which I referred to my feelings about the hymn "We Thank Thee O God for a Prophet" and the time President Hinckley visited Guatemala. As I wrote that post and thought about those experiences I've had, my heart was full and the Spirit bore testimony to me again of the truthfulness of our living prophets. My earliest interaction with a prophet was with Bruce R. McConkie when he visited our town to organize a new stake. I remember reaching out to shake his hand, along with all the other people trying to do the same thing. It was exhilerating to shake the hand of a prophet of God. Why did I want to shake the hand of a prophet? Because as a young child, I was taught that prophets are men of God meaning they speak with God and they know His will concerning us. I am grateful to my parents for instilling within me a solid understanding of the valuable mission or the living prophets. Years later as a young freshman at BYU preparing to depart on a mission to Guatemala, I was watching General Conference in the lobby of one of the dorms (DT). For a long time, President Benson was sick and subsequently did not speak in General Conference. He passed away May 30, 1994. In the October 1994 conference, we were able to listen to the Prophet speak again. I don't really remember the topic, but what has always stood out in my mind was how wonderful it was to have the prophet speak to us. President Hunter's service as President was short and he passed away March 3, 1995. President Hinckley became president of the Church and Elder Eyring was called to fill the vacancy in the Quorum of the Twelve. A few months later in the summer of 1995, Elder Eyring spoke to us missionaries in the MTC. I was sitting to the left of the podium about 5 or 6 rows back. Elder Eyring delivered a powerful sermon at the end of which he bore his testimony. As he bore his testimony, he voice became very emotional. I noticed his wife, at this point, lowered her head, overcome with emtion as well. The Spirit was strong and at that point I knew that Elder Eyring was a true witness of the Living Christ. I have never forgotton that day nor will I ever forget it. The Spirit touched my spirit in such a way that I will never forget those feelings I felt. Towards the end of serving a mission, President Hinckley visited Central America. He went to Guatemala in December 1996. It was a historical occasion. The members in the area in which I was serving were very excited. We worked hard with the local leadership to arrange for buses to transport the members to Guatemala City to listen to the prophet. The day before he spoke to the members, President Hinckley spoke to the missionaries. The day was gorgeous ... big billowy clouds with rays of sunlight shining. We met in a stake center and the building was filled to capacity. President Hinckley spoke of John O'donnal and his efforts in establishing the Church in Guatemala. It was inspiring to sit at the prophet's feet and learn from him. Elder Nelson also spoke to the missionaries. The next day we attended the meeting where all the members of Guatemala had a chance to listen to a prophet's voice. It was a happy and sad moment seeing President Hinckley wave his white handkerchief as he exited the stadium. As a student at BYU, I had a many opportunites to listen to the Apostles and Prophets. But the stories I've related have always been special to me and have defined my testimony with regards to the living prophets. I know that President Hinckley is truly called of God and he is a prophet today. My life has been blessed by following the counsels of the prophets. If the whole world would listen to the prophet and obey his counsels, there would be more love, peace and spirituality in our societies and less hate. I truly am thankful for a prophet! posted by dp at 11:35 AM | Permalink | 0 Comments: Post a Comment ~ back home Layout design by Pannasmontata Header image © VladStudio
Spiritual North Links
Book of Mormon Inspection The Book of Mormon LDS Gen Conf Scriptural Index Gospel Doctrine.com LDS.org Joel Dehlin (LDS CIO) List of Many, Many Mormon Blogs Gospel Cougar Blogger of Jared Mormanity Straight and Narrow Blog Feast Upon the Word Ask Gramps LDS CIO LDS News Watch LDS RSS LDS Search LDS Web Guy LDS.org Highlights Michael Otterson MormonWiki NorthTemple.com Scripture Tag More Good Foundation Blog Pannasmontata Templates Archives January 2007 February 2007 March 2007 April 2007 Previous entries Be Ready to Share Web Participation Faith Seeking the Spirit The Family Blow by Blow, Brick by Brick Spiritual Improvement Faith and Home-buying Responsibility of the Tribe of Judah Today At Church Wednesday, March 14, 2007 My Testimony About Prophets I just finished posting over on my Book of Mormon Inspection blog (Mosiah 8) in which I referred to my feelings about the hymn "We Thank Thee O God for a Prophet" and the time President Hinckley visited Guatemala. As I wrote that post and thought about those experiences I've had, my heart was full and the Spirit bore testimony to me again of the truthfulness of our living prophets. My earliest interaction with a prophet was with Bruce R. McConkie when he visited our town to organize a new stake. I remember reaching out to shake his hand, along with all the other people trying to do the same thing. It was exhilerating to shake the hand of a prophet of God. Why did I want to shake the hand of a prophet? Because as a young child, I was taught that prophets are men of God meaning they speak with God and they know His will concerning us. I am grateful to my parents for instilling within me a solid understanding of the valuable mission or the living prophets. Years later as a young freshman at BYU preparing to depart on a mission to Guatemala, I was watching General Conference in the lobby of one of the dorms (DT). For a long time, President Benson was sick and subsequently did not speak in General Conference. He passed away May 30, 1994. In the October 1994 conference, we were able to listen to the Prophet speak again. I don't really remember the topic, but what has always stood out in my mind was how wonderful it was to have the prophet speak to us. President Hunter's service as President was short and he passed away March 3, 1995. President Hinckley became president of the Church and Elder Eyring was called to fill the vacancy in the Quorum of the Twelve. A few months later in the summer of 1995, Elder Eyring spoke to us missionaries in the MTC. I was sitting to the left of the podium about 5 or 6 rows back. Elder Eyring delivered a powerful sermon at the end of which he bore his testimony. As he bore his testimony, he voice became very emotional. I noticed his wife, at this point, lowered her head, overcome with emtion as well. The Spirit was strong and at that point I knew that Elder Eyring was a true witness of the Living Christ. I have never forgotton that day nor will I ever forget it. The Spirit touched my spirit in such a way that I will never forget those feelings I felt. Towards the end of serving a mission, President Hinckley visited Central America. He went to Guatemala in December 1996. It was a historical occasion. The members in the area in which I was serving were very excited. We worked hard with the local leadership to arrange for buses to transport the members to Guatemala City to listen to the prophet. The day before he spoke to the members, President Hinckley spoke to the missionaries. The day was gorgeous ... big billowy clouds with rays of sunlight shining. We met in a stake center and the building was filled to capacity. President Hinckley spoke of John O'donnal and his efforts in establishing the Church in Guatemala. It was inspiring to sit at the prophet's feet and learn from him. Elder Nelson also spoke to the missionaries. The next day we attended the meeting where all the members of Guatemala had a chance to listen to a prophet's voice. It was a happy and sad moment seeing President Hinckley wave his white handkerchief as he exited the stadium. As a student at BYU, I had a many opportunites to listen to the Apostles and Prophets. But the stories I've related have always been special to me and have defined my testimony with regards to the living prophets. I know that President Hinckley is truly called of God and he is a prophet today. My life has been blessed by following the counsels of the prophets. If the whole world would listen to the prophet and obey his counsels, there would be more love, peace and spirituality in our societies and less hate. I truly am thankful for a prophet! posted by dp at 11:35 AM | Permalink | 0 Comments: Post a Comment ~ back home Layout design by Pannasmontata Header image © VladStudio
Posted at 04:14 PM in Religion | Permalink | Comments (0) | TrackBack (0)
A Personal Relationship with the Savior
Elder James E. Faust Of the First Council of the Seventy
James E. Faust, “A Personal Relationship with the Savior,” Ensign, Nov. 1976, 58
I join with all in acknowledging the greatness of President S. Dilworth Young and his associates of the First Council of the Seventy. I am humbled and honored to be invited to serve in that council and in the First Quorum as well. It has been interesting to return to this country from South America and see the billboards and signs memorializing a revolution in this country which happened two hundred years ago. In the world I think we need fewer revolutions and more revelations. In my opinion, the greatest change in South America is a spiritual revolution which is coming about as a result of the influence of this Church and of the temple now under construction in São Paulo—and that influence is all within the counsel of Paul to the Ephesians: “the perfecting of the saints, … the unity of the faith, and … the knowledge of the Son of God.” (Eph. 4:12, 13.) There is a great humility and timidity in my soul as I presume to speak about coming to a personal knowledge of Jesus Christ, the Redeemer of the world and the Son of God. Recently in South America, a seasoned group of outstanding missionaries was asked, “What is the greatest need in the world?” One wisely responded: “Is not the greatest need in all of the world for every person to have a personal, ongoing, daily, continuing relationship with the Savior?” Having such a relationship can unchain the divinity within us, and nothing can make a greater difference in our lives as we come to know and understand our divine relationship with God. We should earnestly seek not just to know about the Master, but to strive, as He invited, to be one with Him (see John 17:21), to “be strengthened with might by his Spirit in the inner man” (Eph. 3:16). We may not feel a closeness with Him because we think of Him as being far away, or our relationship may not be sanctifying because we do not think of Him as a real person. How can we receive the personal blessing of the Master’s divine and exalting influence in our own lives? Since our own feelings are sacred to us and cannot be disputed by others, let us begin with those quiet assurances which occasionally can come to all of us and which we know are true. We cannot always prove these verities to others, yet they come as a form of knowledge. Is this part of the divine which ferments within us, reaching to its source? Is it not like a personal witness of truth flowing through the thin curtain which separates this world from another? Is there not a yearning to understand in your mind what is in your heart, a feeling which you cannot give utterance to because it is so unspeakably personal? The Master said that this quiet reality can “speak peace to your mind concerning the matter.” (D&C 6:23.) May I suggest five beginning, essential measures which will greatly clear the channel for a daily flow of “living water” from the very source of the spring, even the Redeemer Himself. First: A daily communion involving prayer. A fervent, sincere prayer is a two-way communication which will do much to bring His Spirit flowing like healing water to help with the trials, hardships, aches, and pains we all face. What is the quality of our secret prayers when only He listens? As we pray, we should think of Him as being close by, full of knowledge, understanding, love, and compassion, the essence of power, and as having great expectations of each of us. Second: A daily selfless service to another. The followers of the divine Christ have to be weighed on the scales of what their actions are rather than on solemn professions of belief. The true measure is found in Matthew: “Inasmuch as ye have done it unto one of the least of these … , ye have done it unto me.” (Matt. 25:40.) A wise man observed, “The man who lives by himself and for himself is apt to be corrupted by the company he keeps.” (Charles Henry Parkhurst, quoted in The International Dictionary of Thoughts, Chicago: J. G. Ferguson, 1969, p. 659.) Third: A daily striving for an increased obedience and perfection in our lives. “What manner of men ought ye to be? Verily I say unto you, even as I am,” said the Savior. (3 Ne. 27:27.) Because of the perfect atonement of Jesus, just men may be made perfect. (See D&C 76:69.) Fourth: A daily acknowledgment of His divinity. To have a daily, personal relationship with the Master, we must be His disciples. “For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?” (Mosiah 5:13.) Fifth: A daily study of the scriptures. President Kimball has said: “I find that when I get casual in my relationships with divinity and when it seems that no divine ear is listening and no divine voice is speaking, that I am far, far away. If I immerse myself in the scriptures, the distance narrows and the spirituality returns.” (“What I Hope You Will Teach My Grandchildren … ,” address to seminary and institute personnel, July 11, 1966.) For those who have honest doubts, let us hear what eyewitnesses had to say about Jesus of Nazareth. The ancient apostles were there. They saw it all. They participated. No one is more worthy of belief than they. Said Peter: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.” (2 Pet. 1:16.) Said John: “For we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.” (John 4:42.) Modern-day witnesses, Joseph Smith and Sidney Rigdon, declared: “For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father.” (D&C 76:23.) Peter counsels us to be “partakers of the divine nature.” (2 Pet. 1:4.) The influence and teaching of the Messiah should have a transcendence over all other interests and concerns in our lives. We must constantly be reaching upward for the riches of eternity, for the kingdom of God is within us. (See Luke 17:21.) Speaking through the Doctrine and Covenants, God promises that you may be told in your minds and in your hearts, of whatsoever you ask, by the Holy Ghost. (See D&C 8:1–2.) By sanctifying yourselves, the day will come when “he will unveil his face unto you.” (D&C 88:68.) “If your eye be single to [His] glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things.” (D&C 88:67.) In the many trials of life, when we feel abandoned and when sorrow, sin, disappointment, failure, and weakness make us less than we should ever be, there can come the healing salve of the unreserved love in the grace of God. It is a love that forgives and forgets, a love that lifts and blesses. It is a love that sustains a new beginning on a higher level and thereby continues “from grace to grace.” (D&C 93:13.) President Kimball has said: “The spiritual knowledge of truth is the electric light illuminating the cavern; the wind and sun dissipating the fog. … It is the mansion on the hill replacing the shack in the marshes; the harvester shelving the sickle and cradle. … It is the rich nourishing kernels of corn instead of the husks. … It is much more than all else. …” (Spencer W. Kimball, Faith Precedes the Miracle, Deseret Book Co., 1972, p. 14.) During the years of my life, and often in my present calling, and especially during a recent Gethsemane, I have gone to my knees with a humble spirit to the only place I could for help. I often went in agony of spirit, earnestly pleading with God to sustain me in the work I have come to appreciate more than life itself. I have, on occasion, felt the terrible aloneness of the wounds of the heart, of the sweet agony, the buffetings of Satan, and the encircling warm comfort of the Spirit of the Master. I have also felt the crushing burden, the self-doubts of inadequacy and unworthiness, the fleeting feeling of being forsaken, then of being reinforced an hundredfold. I have climbed a spiritual Mount Sinai dozens of times seeking to communicate and to receive instructions. It has been as though I have struggled up an almost real Mount of Transfiguration and upon occasion felt great strength and power in the presence of the Divine. A special sacred feeling has been a sustaining influence and often a close companion. It is my testimony that we are facing difficult times. We must be courageously obedient. My witness is that we will be called upon to prove our spiritual stamina, for the days ahead will be filled with affliction and difficulty. But with the assuring comfort of a personal relationship with the Savior, we will be given a calming courage. From the Divine so near we will receive the quiet assurance: “My son, peace be unto thy soul; thine adversity and thine afflictions shall be but a small moment; “And then, if thou endure it well, God shall exalt thee on high; thou shalt triumph over all thy foes.” (D&C 121:7–8.) As I come to a new calling, I recognize that I am a very ordinary man. Yet I gratefully acknowledge one special gift. I have a certain knowledge that Jesus of Nazareth is our Divine Savior. I know that He lives. From my earliest recollection I have had a sure perception of this. As long as I have lived, I have had a simple faith that has never doubted. I have not always understood, yet still I have known through a knowledge that is so sacred to me that I cannot give utterance to it. I know and I testify with an absolute awareness in every fiber and innermost recess of my being that Jesus is the Christ, the Messiah, the Divine Redeemer, and the Son of God. May we be obedient to His wish, “Come unto me thy Savior” (D&C 19:41), I pray humbly in His holy and sacred name. Amen. Gospel topics: Jesus Christ, testimony © 2007 Intellectual Reserve, Inc. All rights reserved.
Posted at 02:33 PM in Religion | Permalink | Comments (0) | TrackBack (0)
THE BOOK OF MORMON Another Testament of Jesus Christ
An Account Written by
THE HAND OF MORMON UPON PLATES TAKEN FROM THE PLATES OF NEPHI TRANSLATED BY JOSEPH SMITH, JUN. AN ACCOUNT WRITTEN BY THE HAND OF MORMON UPON PLATES TAKEN FROM THE PLATES OF NEPHI - Wherefore, it is an abridgment of the record of the people of Nephi, and also of the Lamanites--Written to the Lamanites, who are a remnant of the house of Israel; and also to Jew and Gentile--Written by way of commandment, and also by the spirit of prophecy and of revelation--Written and sealed up, and hid up unto the Lord, that they might not be destroyed-- To come forth by the gift and power of God unto the interpretation thereof--Sealed by the hand of Moroni, and hid up unto the Lord, to come forth in due time by way of the Gentile--The interpretation thereof by the gift of God. An abridgment taken from the Book of Ether also, which is a record of the people of Jared, who were scattered at the time the Lord confounded the language of the people, when they were building a tower to get to heaven-- Which is to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever--And also to the convincing of the Jew and Gentile that JESUS is the CHRIST, the ETERNAL GOD, manifesting himself unto all nations--And now, if there are faults they are the mistakes of men; wherefore, condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ. THE TESTIMONY OF THREE WITNESSES - Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come: That we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken. And we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true. And it is marvelous in our eyes. Nevertheless, the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. OLIVER COWDERY DAVID WHITMER MARTIN HARRIS THE TESTIMONY OF EIGHT WITNESSES - Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come: That Joseph Smith, Jun., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen. And we lie not, God bearing witness of it. CHRISTIAN WHITMER HIRAM PAGE JACOB WHITMER JOSEPH SMITH, SEN. PETER WHITMER, JUN. HYRUM SMITH JOHN WHITMER SAMUEL H. SMITH TESTIMONY OF THE PROPHET JOSEPH SMITH - The Prophet Joseph Smith's own words about the coming forth of the Book of Mormon are: - "On the evening of the...twenty-first of September [1823]...I betook myself to prayer and supplication to Almighty God.... "While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. "He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrists; so, also, were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. "Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me. "He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni; that God had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people. "He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants; "Also, that there were two stones in silver bows--and these stones, 4Literature | Titles | Authors | Works by Religious Document | first page | next page
Posted at 02:09 PM in Religion | Permalink | Comments (0) | TrackBack (0)
bom/moroni10.htm from BOM/Chapter-moroni10
Moroni's Challenge starting at moroni 10:3
Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down unto the time that ye shall receive these things, and ponder it in your hearts. 4 And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. 5 And by the power of the Holy Ghost ye may know the truth of all things. 6 And whatsoever thing is good is just and true; wherefore, nothing that is good denieth the Christ, but acknowledgeth that he is. 7 And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort you that ye deny not the power of God; for he worketh by power, according to the faith of the children of men, the same today and tomorrow, and forever. 8 And again, I exhort you, my brethren, that ye deny not the gifts of God, for they are many; and they come from the same God. And there are different ways that these gifts are administered; but it is the same God who worketh all in all; and they are given by the manifestations of the Spirit of God unto men, to profit them. 9 For behold, to one is given by the Spirit of God, that he may teach the word of wisdom; 10 And to another, that he may teach the word of knowledge by the same Spirit; 11 And to another, exceedingly great faith; and to another, the gifts of healing by the same Spirit; 12 And again, to another, that he may work mighty miracles; 13 And again, to another, that he may prophesy concerning all things; 14 And again, to another, the beholding of angels and ministering spirits; 15 And again, to another, all kinds of tongues; 16 And again, to another, the interpretation of languages and of divers kinds of tongues. 17 And all these gifts come by the Spirit of Christ; and they come unto every man severally, according as he will. 18 And I would exhort you, my beloved brethren, that ye remember that every good gift cometh of Christ. 19 And I would exhort you, my beloved brethren, that ye remember that he is the same yesterday, today, and forever, and that all these gifts of which I have spoken, which are spiritual, never will be done away, even as long as the world shall stand, only according to the unbelief of the children of men. 20 Wherefore, there must be faith; and if there must be faith there must also be hope; and if there must be hope there must also be charity. 21 And except ye have charity ye can in nowise be saved in the kingdom of God; neither can ye be saved in the kingdom of God if ye have not faith; neither can ye if ye have no hope. 22 And if ye have no hope ye must needs be in despair; and despair cometh because of iniquity. 23 And Christ truly said unto our fathers: If ye have faith ye can do all things which are expedient unto me. 24 And now I speak unto all the ends of the earth--that if the day cometh that the power and gifts of God shall be done away among you, it shall be because of unbelief. 25 And wo be unto the children of men if this be the case; for there shall be none that doeth good among you, no not one. For if there be one among you that doeth good, he shall work by the power and gifts of God. -------------------------------------------------------------------------------- (Public Domain) [Commons] [School] [Garden] [Kitchen] [Meditorium] [Library] bom/moroni10.htm Permission granted to copy and distribute this page for non-commercial purposes. Please retain this notice. These writings are not shared as "Revelations to any Church", because we believe that all may receive revelation direct from the Fathers regarding their own circumstances in life. Joseph Absalom Archive/Mirror Of: The Absalom Collection
Posted at 01:52 PM in Religion | Permalink | Comments (0) | TrackBack (0)
Book of Mormon spirit is true - apostasy/bom-true.htm
Many people say, “The Spirit has testified to me that the Book of Mormon is true, therefore I know that So-And-So is a Prophet of God.” I claim that the two parts of this statement are unrelated. If the Book of Mormon is the mind and will of God for His people in the last days, then any church that professes to be God’s church, should teach the Book of Mormon, but just because a church teaches the Book of Mormon does not mean that the leader of that church is the only authorized spokesman for God on earth. (Think of all the fundamentalist and restoration sects that believe the Book of Mormon. Are they all true?) It is rare to find anyone in the LDS church who claims to know through revelation that the current prophet holds all priesthood keys. The common response is to say, “I feel good when I listen to Brother-X, therefore he is a prophet.” There is a difference between the Spirit testifying of truth, and the Spirit testifying that the keys of the Priesthood are held by any particular person. The spirit testifies of truth to all people, be they pagan, or Christian, or Muslim, or Buddhist. Consider the case of the Baptist Minister that lives nearby. He teaches a more powerful sermon about Christ than any LDS sermon I have ever heard on the topic, including that great masterpiece by Bruce R. McKonkie a few months before his death. So the question becomes, is this Baptist Minister The Prophet of God, because I felt good when I listened to his sermon? Should I convert to the Free-Will Baptist faith because the Holy Spirit confirmed that the minister is teaching truth? Another common LDS statement is to say, "The Lord gave me a spiritual witness that the Book of Mormon is true before I joined the church. Now I don't need any more spiritual witnesses because God has spoken and it would be evil of me to continue seeking for a sign that the church is true."
I claim that the Lord wants us to "know the truth of ALL things" by the power of the Holy Ghost.
Joseph
Posted at 01:41 PM in Religion | Permalink | Comments (0) | TrackBack (0)
Is the Book of Mormon true
someone on a.r.m wrote: The central question is, Do we have any reason, besides the faulty reasoning of Moroni 10:3-5, to believe that the Book of Mormon is an historically accurate ancient document? Perhaps a better way to phrase the question is, Was Michael Coe correct to say: The bare facts of the matter are that nothing, absolutely nothing, has ever shown up in any New World excavation which would suggest to a dispassionate observer that the Book of Mormon, as claimed by Joseph Smith, is a historical document relating to the history of early immigrants to our hemisphere. This post approaches those questions by an argument advanced by a Mormon apologist (MA) several weeks back. I acknowledge that in a few places I address religious claims, which I usually try to avoid. (premise) MA claimed that priests destroyed those documents necessary to identify Nephite remains. Thus we are not able to identify Nephite cities, and for this we should blame those priests, not the Book of Mormon. (1) ** How do we know the content of these alleged documents if they were destroyed? ** See also (5). (1a) How do we know these alleged documents existed? (2) Why did those priests destroy these alleged documents? What motive would they have for doing so? (3) If they destroyed these alleged documents because they supposedly identified Nephite cities, why would that prompt the priests to destroy them? From their point of view, there was no Book of Mormon or Latter Day Saint religion for them to suppress. ** People do not attempt to suppress something if they are not aware of its existence. This is an extraordinarily important point which has ramifications elsewhere. ** When people do things, they usually do them for a reason. What reason did the priests have to do destroy these alleged documents? (3a) This point (3) also relates to the Mormon doctrine of the Complete Apostacy and the alleged corruption of the Hebrew Bible and the New Testament texts. How and why would the Jewish scribes have deleted distinctively Mormon doctrines? What motivated them to turn against these doctrines and to expunge them from their scriptures? What motivated them to turn against these doctrines and to change their scriptures in order to reflect an entirely different theological framework? The same questions apply to the early church during the time period in which the New Testament documents were written. See (4). Of what advantage was it for them to abandon and suppress distinctively Mormon doctrine? (3a') If the Brighamite branch of the LDS church--that is, the Mormon church based in Salt Lake City, Utah--is a restoration of the original apostolic church, then clearly the original apostolic church must have been almost identical--or at least similar--to Brighamite Mormonism in its structure, beliefs, and practices. Why is there no textual evidence that a distinctively Mormon church ever existed in the early history of Christianity? If a distinctively Mormon church was suppressed by apostates, then why is there no textual evidence for a distinctively Mormon church even among heterodox or heretical movements of the first few centuries C.E.? Even if there are occasional parallels--and superficial ones at that--between Brighamite Mormonism and certain figures in early church history--orthodox, heterodox, or heretic--there is no known group with a pattern of clear parallels to Brighamite Mormonism, there is no identifiable group with a distinctively Mormon theological framework. If certain early works that were not included in the canon constitute evidence for the suppression of distinctive Mormon doctrines, why have those works not been included in the Brighamite Mormon canon of scripture? (3a'') If God could not prevent the apostacy of the original church, why would he be able to prevent the apostacy of the Brighamite Mormon church? If living prophets are necessary to prevent apostacy, then why was the original church--which everyone agrees had prophets--unable to prevent apostacy? If living prophets are a critical feature of Brighamite Mormonism, why do Mormons frequently dismiss the claims of their living prophets as mere opinion or speculation, particularly when challenged on those claims? It is an undeniable and well documented fact that a large part of Brighamite Mormon theology and practice has evolved over time from the beginning of the career of Joseph Smith to the present. If the doctrine of ongoing revelation is crucial to Brighamite Mormonism, why have the last few living prophets offered virtually nothing in the way of revelation? Why have they been unable to obtain revelation on such critical matters as the location of Nephite remains, the translation of the Anthon transcript, the nature of reformed Egyptian, the murderous intent and deceit of Mark Hofmann, and so on? If revelation is only obtained for significant doctrinal matters, why did Joseph Smith routinely receive revelation concerning mundane matters such as selling property, the size of a plot of land, and so on? (3b) The Book of Mormon itself presumes the validity of the Hebrew prophets and reflects an ardently monotheistic outlook. If Lehi relied upon Second Isaiah--who was the first and strongest proponent of true monotheism in the Hebrew Bible--and quotes Isaiah passages that are virtually identical to those found in the King James Version of the Old Testament, then with such examples the Book of Mormon itself clearly implies that the Jews neither corrupted the text nor the theology of the Hebrew Bible. The same applies to every prophecy concerning Jesus in the Book of Mormon and the accounts concerning Jesus in 3 Nephi. If the Book of Mormon agrees with the New Testament concerning the words and deeds of Jesus, and if it adds no new words or deeds that do not have New Testament parallels, then the Book of Mormon itself implies that the text and the theology of the New Testament are virtually uncorrupted. If the text and the theology of the Hebrew Bible or the New Testament are so corrupt, then why do conservative Mormon apologists frequently presume the reliability and integrity of the Bible in their arguments? (3c) There is little argument with the idea that Israelite theology evolved over time. If the precursors of the Israelites were indeed polytheists who believed that JHWH had consorts with whom he had sex and produced spirit children--this is nonsense, but let us grant it for the sake of argument--but later developed the idea that JHWH was the one true God who created the world and had no consorts, then why does Brighamite Mormonism seek a return to those ancient beliefs rather than the beliefs that Israel developed by the time of the Babylonian Exile (practical monotheism) and afterwards (true monotheism)? Why does Brighamite Mormonism seek a return to beliefs and practices that had certainly been abandoned by the time of Lehi because of the Deuteronomic reforms of Josiah? If revelation is progressive--that is, the people of God learn more about God and his ways over time--then why is Brighamite Mormonism deliberately regressive? See (3b). (4) If some but not all ancient New World texts were destroyed, why did the priests destroy only those texts that identified Nephite cities? Why did they single out these documents for destruction and not others? What sort of documents did they not destroy? If those documents referred to pagan New World culture rather than a Christian New World culture, why would those priests destroy the Christian but not the pagan documents? If the priests destroyed these alleged documents without understanding their contents, we are asked to believe that--by accident!--only documents that did not identify Nephite cities were spared. If the priests first had the contents of these documents explained to them by the natives, see (5). (5) If these alleged documents identified Nephite cities, who produced those documents? If the Lamanites and Nephites destroyed each other, then who was left to produce those documents? If Lamanite survivors produced these alleged documents--or even if those documents were produced before the final Lamanite-Nephite wars--then why do no natives remember the traditions from which the alleged documents were produced? In the Middle East, ancient place names often survive--albeit altered somewhat over the centuries--in local tradition. This is true even for sites where a city buried under a tell was destroyed centuries ago. There is such a thing as collective memory, and the collective memory of Middle East peoples often helps us locate and identify ancient sites. Why does the collective memory of Native Americans not help us to locate and identify Nephite remains? (6) If the natives forgot these traditions, then why did MA once argue that arriving Spaniards commented that the natives displayed what they perceived to be Christian beliefs? How could the natives supposedly remember caputchill and baptism and great white gods but not remember the Nephite cities? (6a) If the priests destroyed documents that would enable us to identify Nephite cities, then is MA implying that we have indeed found Nephite cities but are unable to identify them? If so, then (7) and following. (6b) If the priests destroyed documents that would enable us to locate Nephite cities, then is MA implying that we cannot identifiy Nephite cities because we have not yet found any? If so, then (15) and following. (7) Even if the priests destroyed these alleged documents, were they able to find and destroy Nephite documents that were still buried throughout Central America? If some of the sites only unearthed in the past two centuries were in fact Nephite cities, how were those priests able to get to those sites before modern archeologists in order to destroy the Nephite records? If they were not able to do so, why have Mesoamericanists not found other Nephite records like those that the priests supposedly destroyed? (8) If the priests were able to enter every Nephite site and destroy the historical records therein, did they also destroy other kinds of records? Did they destroy the writing on the walls, on stelae, on objects of art? What sort of written records from ancient New World cultures did survive? Why did the priests not destroy those records? (8a) Why are these alleged documents necessary to identify sites? Usually what provides definitive identification of a site is some record found at the site itself. (8b) Even when such positive identification is lacking, it is often possible to identify a site on the basis of information discovered elsewhere. For example, you exacavate a site which has a record that reads, And the brave soldiers of our city journeyed 2 days northward in order to battle the vile inhabitants of city z. If you find a city 2 days north of that site, it is probably city z. If the new site matches other references to city z at the first and other sites, that increases the certainty of the identification. I am fully aware that such identifications are subject to modification in light of subsequent discoveries. (9) Even if the priests destroyed the alleged documents, why do none of the remaining records enable us to identify Nephite cities? If at some point in history, a small group of people were able to destroy all but a handful of Egyptian papyri, would we be unable to identify ancient Egyptian sites, would we know nothing about Egyptian society and culture? If at some point in history, a small group of people were able to pulverize all but a handful of cuneiform tablets, would we be unable to identify Mesopotamian sites, would we know nothing about Mesopotamian societies and cultures? The wall reliefs at Nineveh were quite sufficient to identify the site. Why do remaining New World records tell us nothing about Nephite cities, Nephite society, Nephite religion as described in the Book of Mormon? (10) Even if a small group of people were able to destroy Egyptian or Akkadian inscriptions on walls, stelae, and objects of art, would we even then know nothing about Egyptian or Mesopotamian society and culture? Not only did the priests not destroy New World records on walls, stelae, objects of art--they also neglected to destroy all reliefs, sculptures, and objects of art. Why--in New World art, iconography, and sculpture--do we find virtually no representations of Nephite culture and technology as described in the Book of Mormon? In almost every way, ancient New World art paints a radically different picture from what we find in the Book of Mormon. Even if one posits that Nephite chariots have somehow escaped discovery, why do they not appear in any New World artistic representations? Even if one posits that one day we will stumble across Nephite cows, why are these animals absent from New World art work? Do wall art and sculpture portray ancient New World cultures as Christian or pagan? Does all art work found in the New World--even from different times and places--portray cultures like what we find in the Book of Mormon, or unlike what we find in the Book of Mormon? (10a) If the alleged historical documents were destroyed, would that imply that we cannot identify anything as Nephite as described in the Book of Mormon? If a text were destroyed that said, Hazor is that tell over there! that would not cause Hazor and everything in it to disappear from the earth. The existence of a site does not depend upon documents which refer to the site. (11) If the gap between New World evidence and descriptions of the Book of Mormon is to be explained by problems in the language of the Book of Mormon, then of what relevance is New World evidence if there is no reliable connection between Book of Mormon terms and their New World referents? This particular argument, popular among FARMS apologists, is itself frought with problems, which have been dealt with at length before and elsewhere. Suffice it for the moment to ask, What are the contexts within which such unreliable terms occur? How are such terms referred to throughout the Book of Mormon? One example will suffice. If the Book of Mormon says that swords were made of metal, that swords were kept in sheaths, that swords shine, that the techniques of sword making were passed down from generation to generation--do such contexts in which the word sword occurs in the Book of Mormon match with such theories as what Hamblin offers? Does the wooden macuahuitl club with embedded obsidian flakes match the contexts in which the word sword occurs in the Book of Mormon? (12) Were these alleged historical documents made of gold? Did the priests destroy them in order to melt them down for their gold? If so, see (1) and (5). If these alleged documents were made of gold, then why have other Nephite documents made of gold never been found, since gold lasts so well? If only these alleged documents were made of gold, why were all the Nephite records yet unearthed made only of perishable materials? If all the Nephite records yet unearthed were made only of perishable materials, why did only these records disintigrate, but other objects made from similar materials did not disintigrate? See also (8) and (9). If ancient records of New World peoples have been found, if ancient records of Old World peoples have been found, then why have we found no ancient records of the Nephites? (13) If some claim that Nephite documents have indeed been found, are they referring to gold disks from the cenote at Chichen Itaz? If so, where is the writing on these disks? If one identifies some of the designs as writing, why do these designs bear no resemblence to Canaanite script, Egyptian script, or the characters on the Anthon transcript? And no, I do not mean the Hofmann forgery Anthon page, I mean the one that is still considered authentic. Does anyone know how to read this alleged writing? If not, then how would anyone have been able to read the alleged historical documents that would identify Nephite cities? (15) If none of the sites so far excavated are the Nephite cities to which the alleged documents referred, then how is it that Nephite cities have gone undiscovered but the cities of other New World cultures (some older than the supposed Nephites and Jaredites) have been found and excavated? (15a) There are those who argue that the Nephites were so few or occupied such a limited area that it is unlikely that we would find them. See (16) and following. If that is the case, then why did Joseph Smith and subsequent prophet-presidents of the Brighamite Mormon church clearly understand the Book of Mormon to be literally true--that is, that refugees from Jerusalem came to a land where no other peoples lived, they multiplied and built vast civilizations that covered the entire continent, and these civilizations destroyed each other in bloody wars, and the Native Americans are descendants of these people? See (3a''). The Book of Mormon itself makes these claims. (15b) There are those who argue that some alleged Hebrew inscriptions found in the Americas are authentic. If such tiny and isolated finds--for example, the Bat Creek inscription from a grave in TN--can be stumbled upon and found, then why can we not find the Nephites even if they were few and occupied a small area? If we could find the remains of a small band of Vikings that made it to Newfoundland, if we could find fragments of a skeleton of an early hominid in East Africa--then why can we not find Nephite remains even if they were few and occupied a small area? (15c) If the Nephites were few and occupied a small area, then how and why did they avoid influencing native peoples genetically, linguistically, culturally, and technologically? See (16) and following. (16) If all Nephite cities were buried or hidden, were their agricultural products also buried or hidden? When people grow crops, pollens and seeds do not remain only at that specific location. The site itself might one day be buried, but the pollens and seeds will appear elsewhere. If the pollens and seeds of Nephite crops were not buried along with the cities, then why have these pollens and seeds not been found, even in lake dredgings, even in core samples covering 4700 years? I exclude corn, which the Book of Mormon does mention 3 times, although the KJV also uses the word corn to describe wheat--and since apologists often argue that Joseph Smith used the KJV to guide his translation, how do we know that corn in the Book of Mormon means corn and not wheat? (17) If the pollens and seeds of Nephite crops mentioned in the Book of Mormon have not been found anywhere in the New World, is it because they disintegrated over time? If so, why did pollens and seeds for these crops disintegrate but the pollens and seeds of New World crops did not? Why have Nephite agricultural products not been found, but New World agricultural products have been found? See also (10). (18) If all sites so far excavated in the New World are not the Nephite cities, then why do so many traditionalist LDS scholars attempt to relate the Book of Mormon to various New World remains? For example, Why attempt to assert that the Izapa Stela 5 is the Tree of Life seen by Lehi if it is not a Nephite artifact? Why claim that the Nephite swords were really macuahuitls if macuahuitls are not Nephite artifacts? (18a) There are those that argue that while we cannot find the Nephites themselves, we can infer their presence on the basis of their alleged influence upon native New World peoples. The comments of LDS writer Martin Raish are instructive on this point: Many LDS writers provide what I call shopping lists to prove their points. They assemble rather impressive- looking lists of words, customs, and architectural features which are found both in the Old World and the New. The longer the list, of course, the greater the "proof." Unfortunately such an approach is rarely of any real value. A major reason for this is that the items mentioned are simply too vague. For example, one author listed the following cultural similarities as indicicative of contact between the Near East and Mexico: "counting of time," "curing their sick," "mourning for [their] dead," "sun worship," and the "[use of] ceramic[s]." I can think of hardly any culture in the world that has not become involved in these practices at one time or another. To be meaningful, such a list must cite a _complex_ system of keeping time or a _unique_ manner of mourning the dead which is found _only_ in the two cultures in question. "All That Glitters: Uncovering Fool's Gold in Book of Mormon Archeology," Sunstone 6.1 (1981), p. 13 (emphasis in original). Such attempts also assume _a priori_ the conclusion that is in dispute, namely that the Book of Mormon is an ancient document and is historically accurate. Such attempts also concede the lack of evidence for the Nephites themselves. (19) If such remains are Nephite artifacts that have been displaced from their original locations--that is, they were found at non Nephite sites--then how did that happen? If New World peoples plundered Nephite cities, then why do we still lack archeological, textual, and iconographic evidence that corresponds to the Nephites as described in the Book of Mormon? If New World peoples plundered Nephite cities, then why did they not also carry away Nephite documents? If New World peoples knew of such sites, why do they not refer to them in their own textual records? (20) If New World peoples plundered Nephite cities, did they have relations with the Nephites? If so, why did they not mention them? See (19). If so, why does the Book of Mormon not mention relations with these New World peoples? Why did they not make any use of Nephite agriculture and technology? Why does the Book of Mormon nowhere imply that the Nephites were influenced by the culture, technology, or agriculture of these invisible New World civilizations? If the Egyptians influenced Israel, if the Mesopotamians influenced Israel, then why did native New World cultures not leave their mark upon the Nephites as described in the Book of Mormon? The Book of Mormon nowhere mentions jaguars, llamas, squash, or other distinctive features of New World civilizations. (20a) If the Book of Mormon does not mention distinctive features of New World cultures because the Book of Mormon is a loose translation, how does that adequately explain the problem? What evidence do we have--such as metal plates inscribed with reformed Egyptian, or early manuscripts of the Book of Mormon in the original language(s)--that the Book of Mormon is a translation at all? If the Book of Mormon was translated by the gift and power of God, how and why did God provide or allow Joseph Smith to produce a loose translation that is so misleading and confusing with respect to linguistic-historical-cultural-technological details? If the Book of Mormon does not render such details in accurate English in order to make the narrative easier to comprehend, why does it not use clarifying phrases--found elsewhere in the Book of Mormon--for such details? If the Book of Mormon translation avoids confusing terminology, then why does it elsewhere employ neologisms with no known referents, such as cureloms and cumoms? Why substitute horses for deer, swords for clubs, but not x or y for cureloms and cumoms? (20b) If the Nephites abandoned their Old World agriculture and technology shortly after arrival, then why does the Book of Mormon not mention the crops and technologies that took their place? Besides, many of these things are mentioned over the course of the Book of Mormon narrative, not just at the beginning. We can read the Book of Mormon for ourselves, thank you. Such an argument contradicts the type of argument discussed in (20a). Either we are dealing with loose translations or we are dealing with the abandonment of Old World culture--both explanations are not possible. (21) If Nephite cities were destroyed by cataclysm--war, earthquakes, whatever one posits--were all Nephite cities destroyed? If some Nephite cities were not destroyed, why have we not found them? If we have found some of these Nephite cities, then see (7) of my previous post and following. If we have not found these remaining Nephite cities, then see (15) and following. If Nephite cities and remains were destroyed, why were other cities and remains not similarly destroyed? Does an earthquake choose its targets? (22) If we have not found Nephite cities because they were destroyed--however they were destroyed--then how exactly does that explain the inability of Mesoamericanists to find them? When an earthquake strikes a building in an ancient city, and the roof collapses and the walls fall in--does the foundation disappear, do the stones or other building materials disappear, does everything trapped within the building when it collapsed disappear? When a build is destroyed in a military conflict--does the foundation disappear, do the stones or other building materials disappear, does everything trapped within the building disappear? It is frequently the case in excavations in the Middle East that remains are preserved precisely because a site or a building was destroyed- -the building collapses, but everything inside the building is trapped and preserved to a remarkable degree. It is often the case that when a site is not destroyed that remains are obscured or erased by subsequent habitation levels. See also (25) and following. (23) If destroyed Nephite cities were subsequently covered over through natural processes, then why have we been able to locate and excavate the remains of other New World cultures? (24) If the peculiar conditions of the New World environment(s) explain why we have not found Nephite cities, then how exactly do these differences in environment explain our inability to find Nephite cities? It is necessary to draw a logical connection between the premise and the conclusion. If these peculiar conditions explain our inability to find Nephite cities, why do those same peculiar conditions not prevent us from finding and understanding other New World cultures? How do those peculiar conditions cause stone and other building materials to disappear completely, gold and other metal writing surfaces to disappear completely, ceramic remains to disappear completely, organic remains to disappear completely, and so on? Why have those peculiar conditions not erased all trace of other New World cultures? See also (18). If New World conditions destroyed certain perishable remains, what did these conditions not destroy? What do those remains tell us? (25) If all traces of destroyed Nephite cities were eliminated by non environmental factors, was it because other New World cultures plundered utterly the Nephite cities? Did they carry away absolutely every last stone, piece of pottery, piece of writing, stash of carbonized seeds? If they did, why have we not found these plundered Nephite remains in other New World sites? Why were these other New World sites not similarly plundered to the point of ceasing to exist? See also (19) and (20). (26) If Nephite remains were only partly destroyed to the point of ceasing to exist, what happened to those remains that did not cease to exist? If what we have found in New World sites are Nephite remains, then why do they not correspond to what the Book of Mormon says about the Nephites? See also (10) and following. If only Nephite remains that match what the Book of Mormon are what were somehow destroyed utterly, then how exactly did only those remains that do not match the Book of Mormon survive? Compare (4). For example, the Nephites herded sheep and tapir, they raised figs and avocados. Are we being asked to believe that Nephite sheep and fig remains have vanished from the earth, but Nephite tapir and avocado remains survived? (27) If we have simply not had enough time to find Nephite remains, why have we had enough time to find the remains of other New World cultures? See also (15b). (27a) If we have not found Nephite remains because they were a small population in an isolated area, why have we found the remains of other small populations living in isolated areas? If the Bat Creek inscription is authentic--I do not think it is, but let us suppose it is, just for the sake of argument--then that implies that a tiny group that died out quickly could still leave behind remains in a cold and moist environment. So why would a large group that became a large civilization such as that described in the Book of Mormon not leave behind anything for archeologists to find? See also (15b). (27b) If Nephite remains exist but have not been found yet, why does the Brighamite church not spend even a small percentage of its considerable annual earnings to find those remains? Why was the church so reluctant to sponsor LDS sponsored archeological work when first approached by Thomas Ferguson? Why has the church apparently abandoned its search for hard evidence of the Nephites and instead is spending most of its money on the armchair argumentation of FARMS? The job of FARMS is not to find evidence but to invent arguments in the absence of evidence. (28) If traditionalist LDS apologists did not already possess their faith conviction(s)--that is, if they did not supposedly possess the Holy Spirit, if they did not already know certain things on the basis of a Moroni 10:3-5 sign from God--would their arguments make sense to anyone else, including themselves? If their arguments cannot make sense to people who do not already possess their faith conviction(s), then why do they bother offering such arguments? If they offer their arguments in the belief that they do make sense, then are those who lack their faith conviction(s) able to see correctly without the faith conviction(s)? If so, then are they able to see correctly without the faith conviction(s) when they disagree with those traditionalist apologists? How do we explain the phenomenon of those who share their faith conviction(s) but disagree with their arguments? (28') There are those that argue that the lack of historical- textual evidence to vindicate the Book of Mormon is irrelevant, since the truth of the Book of Mormon is revealed directly by God (Moroni 10:3-5). Such an argument concedes the lack of said evidence. Moreover, why do some people pray about the Book of Mormon and receive a positive answer and some do not receive a positive answer? It is one thing to ask God to confirm something for which there is some reason and evidence, it is another to ask God to confirm something which is contradicted by reason and evidence. How can you tell the difference between a positive answer from God and a positive answer that is manufactured by oneself? If God revealed to you the truthfulness of something that is contradicted by all available reason and evidence, would you have any reason(s) to question the validity of that revelation? (28a) If when people disagree with traditionalist apologists it is because they do not understand their writings, is that because these apologists cannot write clearly enough for others to understand? See (28). If it is because such critics lack the Spirit, then why do others who supposedly possess the Spirit--dissident Mormons--also disagree with these apologists? How precisely does the Spirit enable or hinder the accurate understanding of scholarly issues? (28b) If the findings of FARMS and other apologists stand up to scrutiny by the scholarly community, why are they conspicuously absent from meetings of the scholarly community such as SBL, AOS, AAR, ASOR, and so on? They are members of some of these organizations--I checked this myself, I am a member and have the directories--but they never present papers at conferences and meetings of these groups. Critics sometimes present at Sunstone conferences, but why do apologists avoid non-LDS conferences? (29) Why is it that those who do not possess the _a priori_ conviction that the Book of Mormon is true consistently arrive at radically different conclusions on the historical and archeological issues? It would appear that Michael Coe--see introduction--is right. -------------------------------------------------------------------------------- Book of Abraham Book of Mormon Church History Joseph Smith Priesthood Following Mormons Thinking Mormons Temples/Masonry Discrimination BYU In The Media Apologists Polygamy Theology Other Home What's New Link Here Forum Search Bookmark this site! - Tell a friend about lds-mormon.com! List of all books by author? When was a review written? 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Posted at 09:32 AM in Religion | Permalink | Comments (0) | TrackBack (0)
Anthony E. Larson P.O. Box 122 Madeline, CA 96119 530/234-1016 1,538 words © Anthony E. Larson, 2002
Prophecy in the atomic age
Try to name all of the changes that the atom bomb and technology brought to our world in the middle of the last century. It certainly changed warfare; even populations far from any battle could be held hostage to annihilation. It changed politics and diplomacy; nuclear capable countries became overnight “superpowers.” It changed science; nothing since Newton’s laws of gravity or Copernicus’ heliocentrism has so profoundly effected our views of the universe. In reality, it’s hard to find some aspect of our lives that hasn’t changed in one way or another, due to the advent of the atomic age. In fact, as unlikely as it may seem to the average Latter-day Saint, the atom bomb even changed our view of the scriptures and prophecy. Today’s Mormons, and Christians in general, have a radically different view of scriptural prophecy than their ancestors, thanks largely to the advent of the atomic age. Historically, from the days of the primitive church up until the restoration, prophesied destructions of the last days such as those uttered by Isaiah, Ezekiel, Joel, Amos, the Apostle John in his Revelation and even the Savior himself were viewed as the acts of an all-powerful God. The pronounced tumult and cataclysm in the heavens and on the earth, predicted to occur prior to the Savior’s second coming, were seen by Christians as the forces of nature responding to the commands of their creator. The founder of this dispensation, Joseph Smith, also foresaw the calamities of the last days as a series of natural disasters. All that changed the day the first A-bomb was detonated in July 1945. "A few people laughed, a few people cried, most people were silent,” recalled J. Robert Oppenheimer, father of the A-bomb, who witnessed the first explosion of an atomic bomb in the New Mexico desert. The awe-inspiring power of that blast reminded Oppenheimer of a line from the Hindu sacred book, the Bhagavad-Gita: “I am become death: the destroyer of worlds.” Oppenheimer wasn’t the only one to see mankind in a new, world-destroying light. From that point on, Christians began to see the atom bomb as the embodiment of God’s prophesied wrath. From Herbert W. Armstrong’s “World Tomorrow” radio ministry of the 1950s to Hal Lindsay’s book and movie, “The Late, Great Planet Earth” in the late 1960s, Christian ministers began to interpret the fantastic imagery seen in prophecy as immensely powerful super-weapons, nuclear weapons being the cornerstone of their exegesis. It’s easy to see why. The bomb’s mushroom cloud looked like the pillars of “fire and smoke” envisioned in prophecy, its shockwave became the “blast from heaven,” the soot and ash from its fallout darkened the sky, as in prophecy, and the long, deafening roar and rumble it produced became the “sound of many waters.” Given its remarkable similarity to biblical “fire and brimstone,” and the effects of nuclear radiation exposure from fallout to the “sores, boils, blains, blights and murrains” of prophetic scripture, the A-bomb was seen as the tailor-made fulfillment of prophecy. What’s more, the 20th century brought with it the development of extremely sophisticated machinery that completely replaced the crude weapons of yesteryear. Thanks to the development of airplanes, missiles and rockets, modern warfare expanded into an entirely new realm: the skies above us. Technology brought us jet airplanes and missiles that “roar upon the tops of the mountains,” tanks and attack helicopters with a “sting like scorpions tails,” and a multitude of other high-tech weapons such as missiles and lasers whose effects seem similar to the extravagant imagery of prophecy. Then, the space age took man and his technologically advanced weapons into the very heavens themselves. Once the sole venue of God’s prophesied vengeance, the heavens were now mankind’s domain as well. Man could now wield god-like power both on earth and in the heavens. All this technological development brought about a revolutionary reversal in biblical interpretation in Christianity and among Mormons as well. These astounding technical advances and these super-weapons had a profound effect on the thinking of the Christian clergy as they read and interpreted prophecy. A whole new breed of millennialists appeared who saw the fulfillment of latter-day prophecies in the technological advancements of mankind. Religionists now proclaim that man with his super-weapons, not God, will be Apollyon (Abaddon), the destroyer, as noted by the apostle John in his Revelation. Mankind now had the power to single-handedly fulfill all prophecy of the last days and bring about Armageddon all on his own. In fine, God was no longer necessary to the fulfillment of prophecy. Mankind would now provide all the elements of prophecy: pillars of fire devastating vast expanses and destroying whole populations, a quaking earth ruptured by super-powerful atomic bombs and the roaring of incredibly powerful and lethal flying machines, ashen skies that turned the moon red and darkened the sun, death from virile plagues and toxic poisons unleashed on a hapless world populace in chemical and biological weapons, a “scorched earth” warfare that would leave a vast wasteland in the wake of advancing armies with super weapons. God could sit on the sidelines, a celestial spectator, while we would bring about the end of the world. Deus ex homonum! Yet, nothing could be further from the truth. Clearly, the egotism and myopia of modern man had overtaken the proper view of prophecy. The problem is that this twisted view of prophecy has been allowed to stand. Nearly every Christian—Latter-day Saints included—see the fulfillment of prophecy in these same terms. But it is a badly flawed view that should be corrected. This kind of myopic, egoistic interpretation is easily demolished when we look to the scriptures as accurate, eyewitness accounts of God’s dealings with his children. For example, no Latter-day Saint in his or her right mind would suggest that the fire and brimstone that destroyed Sodom and Gomorrah was really an atomic bomb. Early man had neither the technology nor the knowledge to produce such a weapon. It was destruction from God, not man. And what about the fire from heaven that consumed Elijah’s sacrifice on Mt. Carmel or the blast that destroyed the Assyrian army of Sennacherib as he lay siege to Jerusalem in the days of Isaiah? Ancient man could not have done that, but God could. Recall that “all the face of the land” was changed in the “tempest,” tumult and “darkness” that overtook the Nephites at the Savior’s crucifixion. Was that their doing? Or was it God’s doing? Was the Exodus’ “pillar of fire and smoke,” bloody water, darkness, earthquakes or plagues due to some super weapon? Or were these the forces of nature obeying the command of their creator? Why, then, do we allow descriptions of such latter-day calamities to suggest the cause is other than God-sent? There is no hint of a role for man in Joseph Smith’s statement about latter-day destructions, “It is not the design of the Almighty to come upon the earth and crush it and grind it to powder.” The crux of this argument is the strikingly similar language used in the scriptures to describe both ancient catastrophes and those prophesied for the future. This logic is a vital key, axiomatic to understanding the scriptures and the fulfillment of prophecy that every Latter-day Saint should internalize: the calamities of the last days, prior to the Second Coming, will see a return of all the catastrophic types of destruction from the past, enumerated in the scriptures. As an example, compare the “miracles” of Exodus and Revelation for yourself. Otherwise, why would God use the irresistible forces of nature to do his bidding in the past and not in the future, leaving that to the hand of man instead? Isn’t it logical to assume that the striking similarities between ancient destructions and those prophesied for our future are an indication that they will be of the same nature, kind and source? While it is true that “there will be wars and rumors of wars,” fought by man, according to Joseph Smith, the true agents of destruction will be the forces of nature, “signs in the heavens above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds.” Mormons were not immune to the distorted view of scripture induced by advanced technology and the atom bomb, but they should have been. Isn’t this what the scriptures mean when they urge us to reject any reliance on the “arm of flesh?” We Saints have fallen prey to the delusions of our Christian brethren where interpretation of prophecy is concerned because we failed to heed the teachings of the modern prophets, from Joseph Smith to the present, and because we have failed to study the scriptures. Perhaps it is time we returned to the proper perspective, rather than the distorted view induced by our myopic, egocentric modern views. Perhaps it is time we took man, his puny and fragile devices out of the equation—puny when compared to the forces of nature at God’s command—by recognizing that God alone will fulfill the promises made by the mouths of his holy prophets. Perhaps this should also remind us of just how widespread, devastating and earthshaking the catastrophes of the latter-days will be—far greater by many orders of magnitude than any man-made calamity—when they do come upon us.
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